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0 [iil ah ual 5 oe =!
ity for This Dea Heart. Under Obligati Your Beneficence.
2 ina tul Mg pmah Al Bahrain, J ehangiriya”.
fe yardar .
oe ' . ;
— —~ / J
is oe
el or) Le
rm des bomubuls ALIN |
aoa Wl Ae rS)e AU
hich Alaika. O Prophet alwys 44
Bi a) ua Salaam Alaika. O Me 4g All g Ale Cl
alus May Divine Peace be yours. =
dale (lads at! he Salaam Alaika. O Beloyed of Allah(s!345 43
we Greet you with Peace.
Dedicated “yTo All The Me
Muj nah. al Bahrain i i
a) Les , Ghaus e we (lads i) daa aa Hazrat
histi, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz (pladg ai! daa
it Ali Shahple (plleig ai! daa); Hazrat Abdus Sa’eedatl daa)
aig ait! Aad): Hazrat Lal Shahdgle (qlixiy at) dea; Hazrat Samin
Ami nd Shahaule (,llaiy ai! Aa: Hazrat Jan Mohammad;
hah and Hazrat Shahid Shah,ass! ys! ai) acl,
; Aras le es
Jag aa 19 pase Cag Y ail sLishoral
= — )
ir rare oes
oi) Oe DOD wwe @y Go
DAL om Ui & Hn ve and tae tae C19 CE AD gy OL ere pete cm
Love Alland Hate None.
Mere Talk of Peace will Avail you Naught.
Mere Talk of Allah and Religion will not Take you Far.
Bring out all the Latent Powers of your Being and
Reveal the Full Magnificence of your Immortal Self.
Be Surcharged with Peace and Joy, and Scatter
them wherever you are and wherever you go.
Be a Blazing Fire of Truth; be a Beauteous Blossom
of Love; and be a Soothing Balm of Peace.
With your Spiritual Light, Dispel the Darkness of
Ignorance; Dissolve the Clouds of Discord and War,
and Spread Goodwill, Peace and Harmony among
the People. Never Seek any Help, Charity or Favors
from Anybody except Allahas;s% Never go to the Courts
of Kings and Rulers, but never Refuse to Bless
and Help the Needy and the Poor, the Widow
and the Orphan, if they come to your Door.
This is your Mission of Peace, to Serve the People...
Carry it out Dutifully and Courageously
so that I, as your Pir-O-Murshid (Spiritual Guide),
May not be Ashamed of any Shortcomings on your
Part before Abmighty Allahss;s and our
Holy Predecessors on the Day of Judgment.”
Hazrat Khawaja Gharib Nawaz, Moinuddin wal Haq wal
Millat, Sultan ul Hind, Ajmeri Sanjari +s 355 4) 5)
OOo ah] tha & BD aS MED hi ENEDEM Shy red) aeNeMeM €HOOOhod
2 4 ‘ oe :
i- ; —
Pt I, \ - \— “
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ei Et Gaeta s .. —-
Table of Contents:
TTS TUCTAUION 00. .05....5...dss....ssssccsseceeserseconssthacsodiees Mpdevosscasensceceosssegecoon shee tele Sstlfe ose cllelangaels 6
rt... US eM tall dic.. ho. c 5. eM acedec se Teo tUbvegesdede Mipasssessclecsecvsrcccsssscetessee Mec ssesstbsssoag /
See oe | In Sufi Circles, this is first fostered in Utmost Love and Devotion for the ‘Pir’ (Spiritual
Preceptor). This is called ‘Fana fi’ Sheikh’ (Mastery over Self and Fixing Complete
Concentration in the ‘Pir’). Once perfection is attained, and no trace of Self Love or
consideration of self over ‘Other than Self’, takes firm hold, the next Stage of ‘Baga bi’sh
Sheikh’ (Subsistence in the Sheikh) takes hold. This is followed by ‘Fana fi’r Rasul’ (Effacement
in the Spirit of the Holy Prophetelu:s li 5 ale (.llai5 ai) 4) and ‘Baga fi’r Rasul’ (Subsistence in
the Spirit of the Holy Prophetalss all 5 4c (leis «i! bo. The Accompanying Emotional State is
memstrated by the Following Couplets ivr. 28... cdectenteeneceseccessdecees cot tilinnss oemnmEN@eNs tenes 8
CNG en | PN Se ll
, ES, ° nn eee ROME 10
Of GS OS i ee roe ef 21
Sillsila e Aaliya Qadiriyya Suhrawardiya, Jehangiriya:.... gic... keecccescteseeneecseeeeeetteceestaeeeenseees 26
Wawwal (First) "Nisbat) (Affiliation)... ............cccdecese fies Mies scsecssctecsectlinameententtateesscteteeteesses 26
1- Holy Prophet Hazrat Syedna Mohammad Imam Al Ambia.als 41) 5 gle (le ail cle,
2- Hazrat Imam al-Auma, Ali al Murtaza .s>5 Ae Se... BS
321 Hazrat Syedna Imam Hussain (glleig 4) 2 bin Ali al Murtaza. semis cllaig atl aS... 44
OY 4. » Hazrat Syedna Tinant Zain ul Abideenssle (M5 5 wih es ccc eeesceeeeataetttescssesseesellventaes 51
i & Hazrat,Syednaiimart Mohammad Bag irasle (M5 5 AM) ccc esceseenettteescseeseseeseesevens 158
Ay 7 Oy ~ Hazrat Syedna Hazrat Imam J a'far Sadiq sale (eleS 5 A) AMS ccc ecvdsnsreattreseeveseeeeads 71
Cah'- Hazrat Syeda Hazrat Imam Musa Kazimasle (N55 il Ae) ote ig sess tenn lave eoensenee 94
Pay 8- Hazrat Syedna Hazrat Imam Ali bin Musa Razaagle (jNe55 atl tea) cc cceadeseeeeseseee 97
= _ 9- Hazrat Syedna Sheik Asad ad Din Ma’ruf al Karkhi «te PASE (OCS 107
by | 10- | Hazrat Syedna Sheikh)Sadruddin Siri bin al Mughalas as Saqti ie (la55 ail dea. 115
~ WS Hazrat Skeikl Abu al Foasim Junaid al Baghdadiawe (leas atl dea) cesses 124
< 17; ase Syedna Shéikh Abu Baker Jafar bin Yunas Shibliasle (e554 dea eee. 133
= —- Hazrat Sheikh a ge Ayazaile (leis a LE 141
14-
Hazrat Syedna “Aba al Aziz bin Haris bin Asad at Tamimisde (pllad5 tl doa 141
a = = zx
eon — ~ . fe
. ' ~ >
ina Abu al Farah Mohammad Yusaf bin Abd'Allah bin Yunas at Tartusi....142
ee Ae
al Hassan Ali bin Ahmad al
1, Hazrat Meera, Meh oob e
sikh Abu Muhammad Muhi
emcee ee cc erence rene er cceeen cesses seseres esses s ss seeserssesss esses ss sesssssssesesssesessees
: rea i 14
ush Shayukh Hazrat Syedna ae ae
oF ; = , . SB wae ag _—.
Bakri al Suhrawardi +e (seis ail Aan 5 Cn } soeees....!.)... i Se.
> F ¥ ’ =
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Dates and Transliteration.
The Muslim Calendar begins with the ‘Hijra’ (Migration) of Hazrat Muhammad a) (glia
alug Ati g dite ‘i235 and his earliest followers to Medina from Mecca in 622. The Muslim
calendar is a lunar calendar, with twelve months: Muharram, Safar, Rabi al Awwal, Rabi al Saani, Jumadi
al Awwal, Jumadi al Saani, Rajab, Shabaan, Ramzan, Shawwal, Dhu’! Qadah, and Dhu’! Hujja. The
text avoids the use of macrons and diacritics for Arabic and Persian, and includes ‘ayn’ and
‘hamza’. Transliteration is not always consistent since it was decided to use more familiar
spellings in English for some names and terms.
An ‘Ism, a personal, proper name given shortly after birth. Examples of such names are
Muhammad, Ibrahim, Ahmad, and so on.
e A ‘Kunya’, an honorific name or surname, as the Father or Mother of someone; e.g., Abu
Salim (the Father of Salim), Umm ‘Ali (the Mother of ‘Ali). In a person’s full name, the Kunya precedes the
personal name: Abu Yusuf ‘Ali (the Father of Yusuf, ‘Ali), Umm Ibrahim Amina (the Mother of Ibrahim,
Amina).
e A ‘Nasab’ refers to a pedigree, as the Son or Daughter of someone; e.g., Ibn Ahmad (the Son of
Ahmad), bint Musa (the Daughter of Musa). The Nasab follows the ‘ism in usage: Hassan ibn Muhammad
(Hassan the Son of Muhammad). Many of the Personalities, in this volume, are better known through their Nasab,
than by their ‘ism: e.g., Ibn Khaldun, Ibn Rushd (Aver-roes), Ibn Sina (Avicenna).
° Kunya, the word Abii becomes Abi, the well-known example being the Holy Prophet’s (sllaig ai) (be
alas All 5 Aule Son-in-Law, called ‘Hazrat Ali ibn Abi Talib 9¢>59 (91145 ai! aJS, ‘Ali the Son of Abu Talib 4! as
9625 (alle, or “Ali s¢3 (1254! 2S, the Son of the Father of Talib.
° A ‘Lagqab’, a descriptive term, relating to some important-and prestigious feature that the
person has e.g., al ‘Arif (the Knowledgeable), ar Rashid)(the rightly guided). “Laqabs’ follow the
‘sm. One particularly popular form of ‘Laqab’ is formed on the pattern of “Abd (Servant of) plus
one of the ninety-nine names of Allah (slaty 4b; e, g., ‘Abd Allah (‘Abdullah’), the Servant of
Allahcqla4 PENI “Abd al *Aziz’ (Servant of the ‘Alpi ‘“Abd-ar Rahman’ (Servant of the
Merciful). Such-a “Laqab%is used’as an ‘Ism or First name.
eA ‘Nisba’ is a bys Name. ‘Nisbas’ follow the ‘Ism or, if the name contains a “Nasab’,
: “generally follows the ‘Nasab’. The three pamaty) typestof ‘Nisba’ are:
(1) Occupational, eta to a person’s Trade or Profession; e.g., Muhammad al Hallaj
(Muhammad, the Drésser\(Carder) of Cotton); :
Wa __ Descent, derived from the name of a person’s Tribe of birth or Family lineage: Mughira al
Vughira OF the Tribe of Ju’f);) Yusuf al Ayubis(Joseph the Ayyubid, Joseph of the Family line of
Ayub);
(3) Geowraptical, derived from the place, of Residence or bith: Ya‘qub al Dimashqi (Jacob of
~ Damascus). As is.the case withyNasabs’, some persons in history are known to us primarily by their
‘Nisba’: Muhammad ibn Isma‘il al Bukhari, the Author of am @arly Collection of Ah’adith
(sayings of the Holy ProphetMuhammadels 4) g Aue (Sigal bua as reported by His Companions
Cereal agale (pllad ait! Ols4) 1s better known from his place of birth, Bukhara, simply as al Bukhari.
Where more than on ‘Nisba’ is used, as a general rule the geographic Nisba comes last,
preceded:by. either the occupational/Nisba or the tribal Nisba.
‘ = a
, \ Oliver Leaman.
—
Preface.
a= J Osa al
Ca AS UH le Sg ta ald Sold Oss lL Sk Ge Cask AGT ek J) gee
3:103 - sig wigs aSted 42) ast au Cas ASigie pSiails
It is reported that the Saudi King Shah Fahad asked Maulana Syed Abul Hassan Nadvi,
“We have the Holy Haramain Sharifain, Religious Atmosphere and the Law of Shar'iat in the
Land, and yet our Offspring are moving away from Religion. Whereas you do not have any such
Gifts, yet your Children are inclined towards Religion.” Maulana Syed Abul Hassan Nadvi
replied, “The Fount of Religion is in the States of the Heart, and these are induced in the
Company of Allahg,lis 4ilsu Endowed Spiritual Personalities. They have been excluded from
your State, and are Present in our Lands and this is the main reason. This is a certain fact, as True
Faith lies in the Divine Love and abandonment of Self for the Beloved. This an Emotional, rather
than Intellectual, process. Hazrat Rumidgle (laa ail daa),
“The “Sword of Religion’ is he who enters combat for Religion’s Sake, and whose efforts
are totally for Allah(ja45 4ilsiu1, He discerns correct from incorrect and truth from falsehood.
But, he first struggles with himself and rectifies his own character traits. As the Holy Prophet
aleng Atl g dale plied g ait! le said, ‘Begin with your own Self”!
Hazrat Junaid Baghdadi 46 (plaids at! dea States:
"We did not Gain Access to the Domain of Sufism through Discursive Reasoning or
Intellectual Discussion but through Hunger, Abdication of Worldly Lust and Prestige and
Discarding of even Lawful Things."”
To begin I would like to request your indulgence with a few verses from eminent Sufi
Poets. Sufi poetry is the highest form of Mystic tuning to the Divine. This highly grandiloquent
and elevated expression is perhaps sufficient testimony to the sincérity of the Sufis. The “Muse”
has often visited these Sages and left behind a veritable/treasure of guidance, lore and inspiration
that uplifts humanity from drab existence to the transcendental planes of Cosmic Consciousness.
“Tf sipping has thy fancy led.
. The wine shop is the place for thee.
Besides the wine jar lay thy head.
aS a! And yielding it in bargain fee.
; Quaff many cups of wine instead.”
Hazrat'OmarKhayyam “6 (245 i! 4a (Persian poet and mystic).
uf ar : “See where the tulip grows. In upland meadow;
‘How in balmy Spring. It decks itself, and how amidst its thorns;
V The wild rose rends its garment and reveals; It’s loveliness:
— Thou too, when,some rare thought; Or beauteous image or deep mystery;
uz Flashes across thy soul, canst not endure; To let it pass but holdst 1t;
&© That pemmeeye: In Speech or writing, thou mayst’send it forth;
Do charm the world.
3 . . Hasrat Jami 4ue (ais ai 4a) (Persian poet and Mystic).
Aw "Sufism means, that Allahgqliais 4334 makes you die to yourself and makes you alive in
Yen. It is to purify the heart from the recurrence of creaturely temptations, to say farewell to all
— r
eo
‘Hazrat Jallaluddin Rumi 4g! gle4y i) dea, ‘Fihi Ma Fihi’ (In It What is In It).
2 Awarif al Ma’arif, Hazrat Shahabuddin Shurwardi, Chp 9, p.21.
8
the natural inclinations, to subdue the qualities which belong to human nature, to keep far from
the claims of the senses, to adhere to Spiritual qualities, to ascend by means of Divine
Knowledge, to be occupied with that which is eternally the best, to give wise counsel to all
people, faithfully to observe the Truth and to Follow the Holy Prophetals AN g Age (llad yg ait! glue
in respect of the Religious Law.
One day a certain Sufi was asked, “How can I Attain unto Allah¢dlaig aS”, the Sage
replied, “Increase your Need.” In other words the Intensity of Concentrated Love for the Beloved
is the Key to Attainment.
In Quranic usage, Reciprocal Love between Allah¢a4s 44544 and Humans is expressed
by the word ‘Ma’aba’ (Qur’an 5 [al Ma’ida]: 59), Hazrat Bayazid Bustami 46 (pllaig ai) dea,
characterized the relationship of Love between the Mystic and as ‘Ishq’ (‘Passionate Love’), a
term normally used for love between humans. Through his powerful exp iaaaris of love for
Allah¢qlass PENN later came to symbolize the Insatiable, Intoxicated Lover.’
I have planted Love in my Heart,
And shall not be Distracted until Judgment Day.
You have Wounded my Heart when You came Near me.
My Desire Grows, my Love is Bursting.
He has Poured me a Sip to Drink.
He has Quickened my Heart with the Cup of Love
Which He has Filled at the Ocean of Friendship.
Hazrat Tayfur Bayazid al BustamiAge (pai g ai! dea,
In Sufi Circles, this is first fostered in Utmost Love and Devotion for the ‘Pir’ (Spiritual
Preceptor). This 1s called ‘Fana fi’. Sheikh’ (Mastery over’ Self and Fixing Complete
Concentration in the ‘Pir’). Once perfection is attainéd, and’ no trace of Self Love or
consideration of self over ‘Other than Self’, takes futm hold, the next Stage of ‘Baqa bi’sh
Sheikh’ (Subsistence in the Sheikh) takes hold. This is/followed by ‘Fana fi’r Rasul’ (Effacement
in the Spirit of the Holy Prophetalus 4] 5 ale (ats ai) (laa) and ‘Baga fi’r Rasul’ (Subsistence in
the Spirit of the Holy Prophetalay 41) 5 46 (pled at! (sla. The Accompanying Emotional State is
Hlustrated by the Following Couplet:
« c|
6 YJ ASe ls i Sn 5 Se
he RE FS ald Sy oe ee
| A “I will see Love for Yowand Yourself But One Time!
ae » And then,will ruin my Life in the Grief of Separation.
} ‘ef nad aa gh pa SLB 1 9 453
id US alg 5 LG aoe Gee Oy
iy I will be Buried in the Dust with a Heart Full of Love!
< And will & from my Grave on “The Day of Reckoning’.
&
\
The next Stage jis fpaha fi’| Aliah( sas te (Effacement in Allah¢liads ail) and
» finally “Baga bil-Allahagdldy 4.54. * (Subsistence in Allah (lla 5 4-4).
~ wig gate AS dy 2 Le oss
= > " woud ld yay LS GI) oy
~ When the Seekers Arrive at this Stage, they are Lost in Love.
= All Else is as Naught and Only Allah(le45 44.434" Remains!
3 Karamustafa. Sufism TheFormative Period. Pg 4 (20).
=
Hazrat Sharfuddin Bu ‘Ali Qalandar “ie (,!Laig at) 4ua4 has written, “Recognition of
Beauty is a step, leading to the understanding of the Beloved. This made the lover and the
Beloved identical. Beloved’s were created in the form of Human Beings in order that they might
lead people to the Righteous Path. Both Heaven and Hell were born of the Beauty of the Lover
and none of these were meant for any one but Lovers. Heaven was the Stage of Union; Hell was
the Station of Separation and was intended for Enemies.* Orientalists have misinterpreted this to
mean that Allah¢qllaiy PE Eww Appears in the Form of Human Beings, rather, he spoke about the
Stages of ‘Fana’ and ‘Baqa’ beginning with the ‘Fana fi’s Sheikh’. These ‘Shayukh’ are the
Beloveds, who Lead Human Beings towards the Love, Annihilation and Subsistence in The Holy
Prophet aly all 5 aye pais ail (lua and Finally Allah(slaig 43434, These so called Scholars, have
understood the words of the Sufis from their own World Views and Religious Training have not
grasped the Essence of Sufism. This Divine Attraction and Devotion is expressed as:
Rabba mere Hal da Mehram T’un
Andar T’un ai’n Bahar T’un ai’n Roum Roum Vich T’un
Inside is He,
And outside also He,
In every Hair of mine;
So Intimate is He, With this Condition Fine.
Hazrat Madho Lal HussainAse (pty a) daay,
In the words of Khalil Gibran, the Christian poet from Lebanon:
“When Love beckons to you, follow-him,
Though his ways are hard,and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.”
“The most pleasing aspects of the Movement, namely, to Fraternal Love that first came
into existence among the Sufis of one group and was then extended to include humanity in
_ general. It was a behavior.quite different from that of earlier ascetics, who stressed individual
salvation through austerity and supererogatory works of piety.””®
Service ‘to. men (Humanity) has always been one of the first stages in the preparatory
\V sasteps of the path, but it remains the true Sufi’s duty throughout his life.” For Sufism is nothing
gE for the Creator and for His Creation.
“The ain of the Sufi is to realize the One Reality diffused over the whole Universe, He
considers Human Life as a Journey and himself as a Traveler, a’‘Seeker of Allah(lety aii He
- sets out in the Quest of Allah¢alte4s PE Eww by\“Manazil’ or ‘Maqamat’ (Stages), the First of which
is “Nasut’(Humanity) in which he must Live by Action conforming to the “Shariat’(Canon Law)
and Precepts and Practices of, Islam. The Second Stage is considered'to be “Malakit’ (Angelic) in
Nature which he reaches by Keen Perééption and Meditation and through the ‘Tariqat’(Pathway
of Purity) Passing through the Third Stage of ‘Jabartt’(Power) by Requisitioning the Aid of
wt
~
+ Rizvi 1986: 305.
a Khalil Gibran, The,Prophet, p. 10.
2 Annmarie Schimmel, Mystical Dimensions of Islam, p. 228-9.
fe
=
10
“Marifat’(Knowledge or Gnosis), he Attains the ‘Haqiqat’(Truth or Reality) which is the Stage of
‘Lahit’ (Absorption of Divinity’).’
Casi Juli Ban Goptile g ile Shee
Shoe Clee SI Bila oa gd Glas ak si
No Veil Stands between the Lover and “The Beloved’.
You are your own Veil, Hafiz, Remove it!
Hazrat Hafiz Shiraziale (,Neig ai) Aaa),
Some Mystics of Baghdad have held the erroneous doctrine that in passing-away from
their own qualities they enter into the qualities of Allah¢sllads 444, This involves ‘Hulul’ (The
Doctrine of Incarnation) or the Christian Doctrine concerning Hazrat Isa ab 44l© (Hazrat Christ
abe 4). The belief in question is said to be derived from one of the ancient Sufis. Its true
meaning is that when a man passes away from his own will, which is given to him by Allah4itejus
(ales, he enters into the Will of Allahgslts45 4isiu, so that he no longer regards himself but
becomes entirely devoted to Allahjlaig aS, The doctrine in this form is strictly Unitarian.
Those who give it a false interpretation suppose that Allahgatads 431544 is identical with His
Pep lities, and are guilty of infidelity, inasmuch as Allah(lla4g Ail does not become immanent
in men’s hearts. What becomes immanent in the heart is Faith in Allah¢llais aia, and Belief in
His Unity, and Reverence for His Name; and this applies to the yulgar as well as to the Elect,
although the former, being in bondage to their passions, are hindered from attaining to the Divine
Realities.*
Introduction:
asa) Cal! atl aus
The Beloved Holy Prophetabwiy 4) 5 ale (liatig a) 4, combined in himself the
Leadership of all the various Functions. He was the Religious Teacher, Spiritual Guide, Social
Reformer, Commander in Chief and Political Head. The four Khalifas that followed inherited
this Leadership in Totality. The Temporal Power and Spiritual Lead were Centred in the same
Personality.
Unfortunate event subsequent to the Martyrdom of Hazrat Imam Hussain “ie ai) Gey
‘sounded the death knell of amalgamated Leadership..The Banu Umayya usurped the Temporal
Power, and\theancident of Karbala, and its aftermath, payed the way for the Modern ‘so called’
Islamic Nation ‘States’, and he ‘Zahir’ (External) Brand of Islam, as followed) by these Leaders.
» Those who could Discern Reality However, continued to‘Flock around the “Ahl e Ba’ait’ to
7 aceon the Fountain of Knowledge and Reality. Under the Umayyad and Abbasid Khalifas,
these Expounders of the Internal True Islam; or the Sufi Dervishes, were Persecuted, and that is
why these Spiritual Lessons Were given Secretly. The Beloved Holy Prophets 4s" (plea ail he
aluy Atl is the Ocean of Love and Knowledge, Hazrat Ali s¢>9 dll! aS is the Outlet and the
“Ahl e-Ba’ait’ are the Rivers that Carry the Water to the Thirsty. The analysis of the events after
Karbala shows clearly how Wealth and power corrupted the morals“and respect for the Ahl e
Ba’ait. How deep this rot has set in today. Fortunate are those that are attached to Sufi Orders
that have devised effective mechanisms to keep the Love of Ahl e Ba’ait, and thus the Soul of
“Taue Islam, Alivedn the Heart’s of its Adherents.
\
7 ~~ Persian Literature’and'the Sufis of Bihar, Yaseer Arsalan Khan, p:9 ,
8 Kitab al-Luma Hazrat Abu Nasr Abd'Allah B. 1Ali Al Sarraj Al Tusi “© (plleig a) 4a. Reynold Alleyne
Nicholson pg. 119 — 120
rs
-
Wy
11
Spiritual Guidance.
On the return journey from his “Farewell Pilgrimage” The Beloved Holy Prophetail (lua
alg All 5 ule (e554 on the 18 Zul Hujja stopped at Ghadir e Khum, (which is close to today's
Juhfah), an Oasis between Mecca Mu'azzama and Madina Munawara. It was a place where
People from different Regions would Part from each other and take different Routes for their
Home Provinces. He called the gathering of Companionsd! aga (leg a! Oly) from the
various tribes and after addressing them on important matters he announced that he had received
a Message from Allah¢alasg 4344 to Declare as follows:- The MessengerAdl 9 ule (pllai'g ait! lua
alus of Allah¢sllais ails Declared: "It seems the time approached when I shall be Called Away
(by Allah¢qllai UES) and I shall answer that call. I am leaving for you two precious things and
if you hold fast to both of them, you will never go astray after me. They are the Book of Allah
(glad ails and my progeny that is my Ahl e Ba’ait. The two shall never separate from each
other until they come to me by the Pool (of Paradise)."
Then the Beloved Messenger of Allah/laig 431s continued: "Do I not have more right
over the believers than what they have over themselves?" People cried and answered: "Yes, O!
Messenger of God¢sl-#i5 41.444." Then the Most Beloved Prophetabuy 41) 5 ule (plied ail glue
Itheld up the hand of Ali and said:
“Man Kunto Maulaho Fa Aliun Maulaho, Allah humma Wala Man Walaho Wa Aada Man
Aadaho”
“He whose Spiritual Guide I am, Hazrat Ali 929 ¢lt-iai! aS is also his Spiritual Guide,
Oh Allah, You keep him as Your Friend, who keeps him (Hazrat Ali sss collet! aS) as his
friend, (and Spiritual Guide) and You (Allahcsllady PRE treat him as Your Enemy who treats
him, (Hazrat Ali) 936 (p24 eS as his Enemy.”
It is Narrated that Hazrat Abu Bakr “6° 4) 4.2) and Hazfat Umar 4ic i) 42) were the first to
Congratulate Hazrat Alis¢sg ¢qlleta0) aS They ran up to him and said said:
"Well.done Ibn Abi Talib! Today you became the Spiritual Guide, (Mawla) of all Believing Men
and Women.”
Much has been written about Sufism and yet more will appear. However, sad to say, this
ismostly conjecture, sometimes based upon inbuilt bias and prejudice. The veryanéanings of the
" word*Tassawuf.(the original Arabic for the word Sufism coined by a German Seholar inthe 18"
_ Century,” F-A.D, TholuckeSsufismussive theosophia persarum pantheistica) is shrouded in
«mystery and surroundé by controversy, what to talk about its origins. To briefly enlist the
Vattious theories about both the Meaning of the word as well as its origin might be a good starting
point for a lecture based upon’ the origins of Sufism, Pre and.Post Islam. Rest assured that I
intend to present a fational but altogether new theory about Sufism. This approach*comes from
_the very heart of a “Living Silsilah” or Path of Sufism, the Silsilah Mujammah Al Bahrain
(Conjoining of Oceans) NagShbandiya (Abul A'laiya), Qadriya Suhrawardi, Qadriya Razzaqiya,
Firdausiya, Qalandariya, Chisti Nizamiya; and Chisti Sabriya.
The name is stated to ‘be derived/from “Suf” or wool as worn by the early aesthetics in
imitation of the Christian Reelusive Monks that inhabited the deserts in the vicinity of the cradle
of Islam. Also derived from the Greek “Sophos” or wisdom. Similarly it is attributed to “Saffah”
‘~~ the Arabic word for Pure and linked to the Ahl As Sufa or inhabitants of the Corridor. These
ater were a group Of pious aesthetics who attached themselves to the person of the Holy Prophet,
plug atl s agls (platy a) gia’ They were highly venerated and reputed to hold tightly to the “Rope
of Allah¢ellats 4624" personified by the Holy Prophetalss al 5 4yle (leis ai! ua. Also derived
from Saf e Awwal or fromthe first rank. An early Sufi Mystic, Hazrat (The Presence) Ali
12
Hujvairitwe (1455 a) 44a5, Data Ganj Buksh' (The Bestower of Treasures), a Saint whose shrine
is in Lahore Pakistan, (d. circa 1071), states in his book “Kashf Al Majuub” (Revelations of the
Veiled), that formally Sufism was a reality without a name and now it is a name without a
reality. How apt? Yet the author is an authentic Saint and reputed Sufi. Is it not particularly
characteristic of a Sufi Saint to pre telling a great truth? Here lies the true meaning of the word
“Tassawuf”.
As stated previously, the origin of Sufism is also surrounded by controversy. Far be it
from me, a humble follower of many luminaries, to criticize the respected Scholars who have
raised this controversy. What are the various theories advanced regarding the origins of Sufism?
Firstly that it is a late development of Islam and entirely derived from Christianity, secondly, that
it is imported from the Greek Philosophy. Thirdly, that it owes its origin to Hinduism, to
Zen Buddhism, to Chinese influence to ....... An on and on! All the scholars have overlooked
the fact that the schism that rent the world of Islam apart resulted in persecution and suppression
of their literature. I refer to Hazrat Hussain4 (lla ai! (2), Upon whom be the Blessings of
Allahg,js45 ad, and his martyrdom for the sake of true Islam. The inheritors of the
exoteric and esoteric teachings of Islam were disinherited from the Worldly face of Islam, which
was subsequently exploited by pretenders to.the Religion of Love and Peace in order to further
their worldly ambitions. In other words Islam was subverted very early in its History to serve as
a facade for the legalization of the pursuit of power and wealth. The Pious Imams¢ql4 ai olga)
Gea! Agile or Descendants of the Holy Prophet absotg ti 5 doyle (plladg ail ut represented the
inheritors of the true teachings of Islam, may the Peace and Blessings of Allah(lte4y ailais be
upon them all, These Imams were teachers who passed on the teachings of their illustrious
Forbear. Their writings were suppressed and their Sermons ignored. However, they held on
steadfast to their religion in the face of severe persecution. Eventually this restriction was relaxed
When it was felt that they were no longer a threat to the sovereignty of the ruling families of
Bannu,Ommaya and Banu Abbas, both descended fro the cousins of the Holy Propheta) (lua
aly Al) 9 dule leis. Thus the vital link:between the early writings and the subsequent appearance
of Sufi literature is to be seen in\this light. 1 am no Apologist for Islam; I merely wish to point
out the serious flaw in the thinking and research about Islam.
~— This leads us to another controversy that is very pertinent.and indeed the»very foundation
~ and bedrock upon which Islam/is/based. As Goethe stated, “If Islam is submission to Allah Glas
- (ales and living in oBedienée to Him, then we are all Muslims”. This is exaetly what the Holy
Qur'an has to say. The Words “Muslim” and “Islam” are not Nouns; they are descriptive actions
> asitbstates of mind. Islam means to submit to the Divine Will, Muslim is one who submits. Allah
(slag Adlai states that He has sent Prophets inevery age to every race and invited and guided the
people to Islam. Not the Arab — Turkish — Persian Cultural Islam But the pristine belief inthe
“Unity of Allah (,!baiy 4515454 who provides mankind with \jguidance for the evolutionary
development of the Human race towards higher states of awareness and attempts to prevent the
inner; propensity to backsliding that is inherent inhumanity. “Why do humans not take the
Upward Path” (Al Qur'an) asks Allaliggeas ails in anguish.
Thus the-wordeTassawuf is merely a descriptive name for adherents to a particular
Esoteric Traditionhanded down from the Holy Prophetalus Al) 5 aye (platy ail tua through Hazrat
Abu Bakr SiddiqAe (sis 4! 2), and Hazrat Ali sess (sl-25 ail aS. The respected German
Se Anne Marie Schimmel says “The structure of the Arabic Language — built upon
trilateral root words — Jénds itself to the developing ofinnumerable word forms following almost
mathematical rules. It might be likened to the structure of an arabesque that grows out of a single
13
geometric pattern into complicated multi-angled stars, or out of a flower motif into intricate
lacework.” The word Tassawuf is based upon the trilateral root Swad Fah Hah and is derived
from Saffah or Pure. It is an appellation bestowed by an awed public that witnessed the
miraculous powers and transcendental presence of the Sufi Sages.
Thus the origins of the word Sufism are correctly stated but without taking due
cognizance of the fact that Sufism itself is a phenomena that is accompanying Humanity since
the advent of Self Consciousness. Indeed some would hold that Self Consciousness is itself an
adjunct of this primordial urge towards fulfillment or attainment of Allah (lai tap.
Consciousness or Cosmic Consciousness, arising from simple through self and on towards
Cosmic Consciousness. This primordial urge is the true origin of the phenomena that is labeled
as Sufism. True this origin has led to the appearance of many a varied and diverse outwards
appearance. The Egyptian Death Rites, The Greek Mysteries, The Rosicrucian’s, The
Christian Saints, Buddha himself, Hinduism, Zen and so on and so forth. The entire gamut of
esoteric systems is based upon this very primordial urge that is inbuilt in the human
consciousness. This very diversity is due to the fact that different levels of consciousness,
differences in culture and programming of the individual from cradle to the grave, differences in
climate, diverse human personalities and so on are to be treated with different medicine for
lasting effect. Parallels abound and can be drawn and inferred from a number of Religions and
Ethical Philosophies. How strange it seems to be that the Ancients.are reputed to have possessed
the “Mysteries” whereas we have abandoned the inner path for the more worldly and lucrative
path of materialism.
To sum up we would state that Sufism is an authentic, evolutionary method of cultivating
the consciousness in order to attain unto higher states of consciousness that are inherent within
the make up of every human being. It is derived directly ffom Allah and serves as the vital link
between the Creator and the created. It has many names and forms and has been with mankind at
least since his early consciousness ‘and recorded history. The very Cave paintings of our
forebears are an expression of this very same phenomena.
; “Bheeka Bhuka Koi Na,
Sub key Gudri main Laal!
ey _ x! Girah Kholnana Na Janan,
¥ ~ ) Iss Bid Rehay Kangaal!
we The igth century SSbri Chisti Saint Hazrat Meraan Bheek Sarkar4gle (pili, ai! 44a, from
; fh 7 eS East Punjab (presently in India) says, “No one is bereft, For all have possession of a
: eless Ruby. However, it lie§ hidden within*the folds of a knotted bundle that eludes opening.
)_ That is why we are poor!” Therefore in principle I would state that the-origins.of Sufism lie
within the evolution of human consciousness. I would not go so far as to state that the origin was
> ~ already passed when the first single cell amoeba struggles onto the shores and left forever its
watery home in the oceans to'seek evolution on land:
Why is the Path, as its adhergpis knowsit,-shrouded in mystery? Why is it so elusive to
grasp? Why can it-not be “Known” through reading? These complex questions are perhaps
subjects that should be treated subsequently. For now it is sufficient to state the primordial origin
c of Sufism.<Asstovits PostIslamic outward garb, The Holy Prophet aly AN g Agle plats ai) (plue
“stated, “Ivam the City of Knowledge and Alis¢asy (Alsi 4 aySis the Portal.” An inner or
esoteric teaching that was imparted to Hazrat Ali ss (gllag aM! aS and Hazrat Abu Bakrall (2)
Ais (plats and handed-down from Mentor to disciple to this very day. This knowledge is imparted
through an intense teaching. during a preparatory period and is_subject to attaining the requisite
_
4.
ad
—
—_
~
| hs
4
14
level of ethical stability that provides the framework and foundation of mind-boggling powers as
yet not imagined by the vast majority of humanity. The Elect are party to a spiritual discipline
that enables them to attain to higher levels of consciousness and also to carry out the spiritual
governance and impart balance to the created universe.
The adherents of Sufism pay special emphasis to the forty Sacred traditions, in which the
Divine speaks in the first person singular through the Holy Prophetabyy 4 5 ule (Nai ai) le,
though they are not considered as a part of the Holy Qur’an. The commentaries written upon the
Holy Qur’an and the Traditions of the Holy Prophetaluy ai 9 4ule (lle atl (ue are also a source
for Sufi doctrine. The books and the sayings of the Imams, descendants of Hazrat Ali (ls5 ail as
9239.9, the Sufi poets and their poetry are also important sources of Sufi Lore.
Of course the path of Sufism must have been repeatedly influenced from contemporary as
well as earlier traditions. Sufism declines exclusiveness and readily assimilates the fruits of the
intellectual and spiritual labors of those who preceded them. This is entirely due to the fact that
they recognize a common heritage and refuse to be compartmentalized into narrow racial or
belief related differentiation's. As long as there is no conflict with the essential Unity of the
Creator there is no disagreement upon fundamental truths and the common experiences of
humanity. The Enneads of Plotinus, teachings of the Pythagorean's with Niomachus as the
foremost, the writings of Empecdoles on Cosmology and the sciences of nature, the Hermetic
writings of the first to fourth centuries AD that contamed the inner teachings from Egypt and
Greece especially Poimandres attributed to Hermes Trismegistus, the founder of Hermeticism are
significant. Hermes himself is traditionally related to Enoch and is known in the Holy Qur an as
the Prophet Idrisal 4!©. The Major Old Testament ProphetseYt«!! agule and the sayings of The
Prophets David and*Solomone?) agl& are of importance toMslam in general and Sufism in
particular.
Having come so far, it is time to delve a little deeper into Islam and Tassawuf in order to
fully appreciate its pertinence. There are three dimensions of revealed Islam and these are
Shariah (The Sacred Law), a system of bounds, checks and balances to create a balanced and
harmonious society. They Tariqah’ (The Path) meant as a guide to traveling towards spiritual
fulfillment or attainment of higher states of consciousness the attainment of which brings the
human into “Hagiqah’ (Réal Reality) As opposed to Apparent Reality as we knowlit. Tarigat or
"path" is a tefm derived from the’ Hadith of the Holy Prophetalas all aul (lady at! la ordering
his followers to follow hisSunha and'the Sunna of his Suecessors. The meaning of Sunna)is
Path," "Way," which isjalso the meaning of Tariqat referred to in the Qur anic verse, "Had they
képestrarehton the path (Tariqat), We would have made them drink of a most limpid water"
[72:16]. The Genetie makeup of the individual determines to what extent he or she can travel
towards spiritual enlightenment or consciousness elevation. Within every individual there is”a
-hidden spark which if husbanded bursts forth in effulgence that casts the light of true and
univetsal truth upon the dark chambers of. the complexity of that individual. These three
dimensions also correspond with Islam (Surrender to the Divine Will), Remaan (Faith) certitude
and steadfastness, and Ehsaan (Virtue) and its practice. ‘In the same way that the dimension of
inwardness is inwardain relation to the’ outward and the outward is necessary as the basis and
aa of departure for the journey toward ‘the inward, so is the experience of the Divinity as
inaminent dependent upon the awareness of the Divinity as transcendent. No man has the right to
pproach the Imminent without surrendering himself to the Transcendent, and it is only in
posséssing faith in the’ Transcendent that man is able to experience the Imminent.’ Or from
° Seyyed Hossein Nasr in Al Serats The Interior Life in Islam, Vol. II, Nos. 2 & 3
b
) 7
7. and persuading it, by, tigorous abstention_and self abnegation, to convert into a steed that caries
") » ‘the Human consciousness swiftly towards cosmic consciousness. “The constant inner war against
“
15
another point of view, it is only in accepting the Shari'a that man is able to travel upon the
Path (Tarigah) and finally to reach the Truth (Haqiqah) which lies at the heart of all things and
yet is beyond all determination and limitation.”
Sufism, the name given to the Esoteric Dimension of Islam, about which little is actually
known and much is assumed, recognizes three States of human consciousness. These are:
lt The Animal or Mammalian Self, Commanding to ‘Evil’ Nafs e Ammara;
wh The Guilty Conscious Self, Nafs e Lau'amma;
J The Contented Self, Nafs e Mutma'ena.
A similar concept from Cosmic Consciousness divides consciousness into three states,
which are: Simple Consciousness; Self Consciousness and Cosmic Consciousness. Yet again a
parallel is to be found in the terms Reptilian Consciousness; Mammalian Consciousness and
Human Consciousness the three epochs of human development. Transcendentalism or Cosmic
Consciousness are linked to the Nafs e Mutma'ena or Contented Self whereas Nafs e Lau'amma
or Guilty Conscious Self is akin to Self Consciousness or Mammalian Consciousness. Finally
Nafs e Ammara or Mammalian Self Commanding to Evil falls under the category of a twilight
world that lies between the Reptilian Consciousness and Mammalian Consciousness with greater
inclination towards Reptilian Consciousness, which is Simple Consciousness.
It might not be amiss to repeat a Homily from the World Famous Sufi Sage Hazrat
Maulana Rumi 4#6 (lai ai) 4a, A number of fellow travelers from different nationalities
arrived at a Caravan Sarai, the leader of the party asked them what they would like to eat? Each
traveler responded with a different demand in their respective tongues. Highly perplexed the
leader sought advice from a local Sufi. The Sufi took their money and purchased a quantity of a
single item and accompanied the leader back ‘to the “waiting travelers. The leader was
apprehensive about the wisdom of this ‘act but held his pedee. He was pleasantly surprised when
he saw his Companions welcoming the Sufi with audible appreciation. It transpired that each
traveler had asked for grapes but used their own language to express their desire. Thus each
asked for the same thing but seemed'to be opposed/to the others., Perhaps we too can benefit
from this Homily and learn greater understanding of our different civilizations; creeds; faiths;
races; culture and traditions.
“2 It might be pertinent and current to point out the fact that the Jihad or Holy War that is
recognized as Akbar or Supreme consists in fighting with this Base Self Commanding to Evil
all that Veils man from the Truth and destroys his inner equilibrium. The greater holy war (al
Jihad e Akbar) as this inner battle has been:called, by the Holy Prophet i) 5 4ule (plea a) (ple
alus, is, like the "unseen warfare" of Orthodox spirituality, the Very means of opening the royal
- path to the center of the heart: It is the battle, which must of necessity be carried out to open the
door to the way of inwardness. Without this: greater Jihad man's externalizing”and centrifugal
tendencies cannot be revers@d’ and the precious jewels contained"in-the treasury of the heart
cannot be attained. The inward dimension is the key for the understanding of metaphysics and
traditional cosmology.as well as for the’ penetration into the essential meaning of religion and of
all religions, for.at the heart of every authentic religion lies the one Truth which resides also at
‘wy the heart of all things and most of All of man. There are of course differences of perspective and
f form.” Without this Jihad it is pointless to engage in Jihad against the active enemies of Allah
and the perpetrators of-évil.'°
10 Seyyed Hossein Nasr in Ad Serat, The Interior Life in Islam, Vol. I/, Nos. 2 & 3.
16
An early Mystic Poet from Iran, the much celebrated Hazrat Hafiz Shirazi ule (jllaig ai) dea:
I Have come into this World to see this:
I have come into this World to see this:
the sword drop from men's hands even at the height
of their arc of anger
because we have finally realized there is just one flesh to wound
and it is His — the Christ's, our
Beloved's.
I have come into this world to see this: all creatures hold hands as
we pass through this miraculous existence we share on the way
to even a greater being of soul,
a being of just ecstatic light, forever entwined and at play
with Him.
I have come into this world to hear this:
every song the earth has sung since it was conceived in
the Divine's womb and began spinning from
His wish,
every song by wing and fin and hoof,
every song by hill and field and tree and woman and child,
every song of stream and rock,
every song of tool and lyre and flute,
every song of gold and emerald
and fire,
every song the heart should cry with magnificent dignity
to know itself as
Allah (lig ita
for all other knowledge will leave usjagain in want and aching -
; only imbibing the glorious Sun
will complete us.
, Phave come into this world to experience this:
men so true to love
(<Sthey would rather die before speaking
(os a ; fe ’ — aneunkind
ae J 4 j word,
= men so true their-lives are His covenant -
the promise of
hope.
J have come into-this world to see this:
7 tthe sword:drop from men's hands ™
Les] even at the height of
their arc of
= = P 4 rage
because we have finally realized
there is just one flesh
= A dt we can wound.!!
uy Love Poems From Allaliyes53 1S%; Twelve Sacred Voices from the East and West by Daniel Ladinsky
5
-
Wy
Ai/
Each disciple is a Microcosm in her or his self. Each is the result of millions of years of
evolution. Each has been granted a unique genetic makeup and then experienced the conditioning
of race, culture and society. There is as much diversity as they are human beings. Yet broad type
casting can be achieved, people can be made to fall into various categories in accordance to their
psyche and persona. This is what is the major difference between the various schools of Sufism.
For some the path is narrow, for some it is difficult, yet again some find sorrow and some find
joy. Some are made to sing and some to hold their peace.
Khalil Gibran says:
“Your children are not your children.
They are the sons and daughters of Life’s longing for itself.
You may give them your love but not your thoughts.
For they have their own thoughts.”!”
Another manner of looking more closely at the subject involves yet another dive into the
Ocean of Islam. The direct message of Islam is for Tazkiya e Nafs, (Purification of the Soul).
For those attuned to the Message this is achieved through “Zuhd’ (Asceticism); Self-Abnegation
and Constant awareness of Allah (,lLais cE EWer through ‘Salaat’ (Prayers) and *Zikr’ (loosely
translated as Remembrance). In the very first century after the Hijra (The Date reckoned after the
Holy Prophetaloy Wl 5 ule (plleis at) ba left Mecca Mu'azammah for Medina Munawara), there
was a tremendous power struggle that resulted in shattering the Islamic ideals and rent the world
of Islam asunder. People increasingly turned inwards to remove themselves from the broken
fragments of a dream. This served to develop various metheds of attaining unto the ideal through
Spiritual development and abstinence from the affairs of the world. This was not the ideal as the
Holy Prophetabs Mi 5 ayle tas i) ue imparted it. The way of the Prophet calls for ordering
society in such a manner that there is harmonious inner and outer.development. In the face of
temporal power that was subverted to Family and Clan interests, it was not possible to replicate
the. society of the Rightly Guided Caliphs of Islam (Hazrat Abu Bakr “Siddig, Hazrat Omar,
“Hazrat Usman Ghaniagale (164 © oi) 6) 2 and: Hazrat Ali 9639 (sllaig ail aS,
* As aytesult renunciation’ of the world and asceticism (Zuhd), as a reaction “agaist
_ worldlinéss and, matetialisat in /society, increased dram Derived in principle from the
order of Allah to His. Righteous Apostléto purify people,’ the adherents of this “Pure Religion”
“held. firmly to the’Prophetic way of life as reflected in the lives of his Companions cls ai! Gl da
O24! agit and their Successorscuxss! agule (gllxi i! 9! 9424, in the ways they employed to purify
their hearts and character from bad manners and to inculcate in their own selvés the thanners and
_upright moral stature of the Holy Prophet Muhammadealsry 4) 5 4ule (plats ai) he. Through slow
evolution, this regimen endedup as a school of practical thought and moral action endowed with
its own structure of rule and principle. This became the basis used by Sufi scholars to direct
people on the Right Path. As a result, thé world soon witnessed the development of a variety of
schools of purification of the « ego.
> Tariqat thus came to be a term applied to groups of individuals belonging to the method
‘ww pursued bya particular "Sheikh," as such a person is called. Let us further this thought with the
‘statement that there is but one school and that is Sufism, the outward characteristics that mark
_ r
-
2 Khalil Gibran, The,Prophet (p. 20.
i Qur'an 2:129, 2:151, 3:h64, 9:103, 62:2
18
basic variations are different classes held within that school for different pupils, at different times
and at different places. The era wherein a class is established, the particular character of the
pupils and their level of understanding and primarily the differences in stimuli that are required
by different individuals in order to achieve the same results, are all determinants of that
particular class. However, there is one major difference that lies across the broad expanse of
Sufism. This is the lineage of spiritual guidance. One major lineage descends from the Holy
Prophetalus i 5 Aue (Neig ai) ~beto Hazrat Abu Bakr SiddiqAie (leis a) (2), the first of the
Orthodox Caliphs. This Sillsilah or Continuity was subsequently called the NaqShbandiya. The
second is called the Awaisiya and comes through the Holy Prophetaluys 4) 9 4yle (platy ail le to
Hazrat Awais Qarnitie (035 4M) 44) through non physical means. This is due to the fact that
Hazrat Awais Qarnitis (llai5 ai! (2) was unable to meet the Holy ProphetAli 9 4gle (leis ai! (tua
alus during his lifetime as he was engaged in looking after his aged mother. Never the less the
spiritual attraction to the Holy Prophetaluy Hi 54 le jjllais ai! Lua was so great that he
transcended limitations of space and successfully made contact through spiritual means. This is
authenticated through the fact that a Robe of Permission was dispatched to him upon instructions
of the Holy Prophetaluy 41) 5 gle dplleis ai! a upon his demise and that too through Hazrat Ali
SEP9 (gllig ad) es. Thus any form or direct spiritual contact either with the Holy Propheta) (he
aby At) g dul illaiy or his Companionscyea! agale (llai at! olgay or the holders of Robes of
permission who succeeded the Holy prophetaluy ali 9 4yle (liniy ai) (sua are called Awaisiya. All
other Silsilahs run through the Holy Prophetalug 4 5 gle (Neds a) be to Hazrat Ali (plleig ail ays
34239 the Nephew of the Holy Prophetabuy All 5 4ule (pled atl ua and first male convert to Islam.
These Silsilahs, in turn, are many and hold center place for the vast majority of Muslims.
By the 4th century ‘followers of Tariqat were grouped un congregations, called after
some eminent Sheikh, who was regarded as the founder of the Tariqah or rule, including the
ritual litany (Zikr, remembrance).” (Selections from The Travels of Ibn Battuta: Travels in Asia
and Africa). Further: “Round the convent of the founder rose a girdle of daughter houses”. At
this point some mention must be, madeof the basic difference and clash between the theologians
» \and the Sufis. “To the*theologians there was but one road to the apprehension of Truth, “‘Ilm’ or
Savoir, the science of thedlogy, with all its scholastic appurtenances involved.in the study of the
* ~ Quran and the Traditions of the Holy Prophetalas 41) g4ule (play ail la. The Darwaish (Seeker
7 of thesdoor); on the other hand, sought Ma’rifa or Connaissance, that direct knowledge of Allah
tall 415,” Betweenithe two there has been a long history of disagreement, Sometimes leading
Ae Poh death and prosecution of eminent Sufis:
Sufi orders Oy crystallized as institutions beginning around the 6th century AH/ 12th
century CE. :
To touch upon another aspect of the same subject that should shed further light upon a
»* somewhat vague perspective about Sufism is that it contains within itself the seed that is capable
=, of germinating with favorable,conditions to provide the Sufi with Kash? or unveiling. A Holy
saying of the Holy Prophetalass AN 5 Age (alles 5 ail she States:
» “Allah has seventy Veils of light’and darkness. Were they to be removed, the glories of
His Face would burn away everything perceived by the sight of His creatures.” “In Western
« languages,<thesword mysticism is often used in a sense that approximates the use of the word
Nutiveiling i in Islamic languages. However, Mysticism has unfortunate connotations that tend to
confuse the issues rather than clarify them.””"* Let mealso point out that there is no such thing as
Islamic languages. Ofcourse the Holy Qur’an is revealed in Arabic and some would hold that
4 “The Vision of Islam”, Saehiko Muratta and William C. Chittick.
4
b
19
Arabic and Hebrew are both offshoots of a revealed rather than evolved language. That is as may
be, however, placing a Universal religion that is actually embracing all that precedes it with
necessary correction and updating does not sit contentedly with mere racial or cultural
expression. Of course the venerable authors mean languages that are spoken within the bounds of
the Nations and Races that have adopted Islam.
It was necessary to point out the afore mentioned, in order to highlight the inner and final
aspect of Sufism rather than confuse you with a list of terms and minute details. Is it not the goal
of all higher religions and ethical philosophies and do they not thus emanate from the same
Divine source? Why is it necessary to categorize and file away? Why attribute and consign to
oblivion? Why not dive deep into the ocean of Gnosis and seek the pearl of wisdom that lies
within us and is the aim of existence to attain unto.
“There is, apart from mere intellect, in the make-up of every superior human identity, a
wondrous something that realizes without argument, frequently without what is called education
(though I think it is the goal and apex of all education deserving the name), an intuition of the
absolute balance, in time and space, of the whole of this multifariousness, this revel of fools, and
incredible make-believe and general un-settled-ness, we call the world; a soul-sight of that divine
clue and unseen thread which holds the whole congeries of things, all history and time, and all
events, however trivial, however momentous, like a leashed dog in the hand of the hunter. (Of)
such soul-sight and root-center for the mind, mere optimism explains only the surface”."°
“Truth is handed over from person to person; it’s not taken from Books. Every Book
studied with a true scholar, is a Book passed down a ‘chain of transmission’ for which he was
given permission to study and teach, since the Scholars recognized his ability to read
independently. The light of truth is passed down from heart to heart.
It is important to note this aspect before we can begin to understand what Sufism is, was,
should be, or will become. In essence the distillation of the Sufi process Centers on The Act of
Creation because “Allah¢sllxiy aia. / was a hidden Treasure and Wished to be Known”. The
process of Sufism upon the Sufi is served as an analogy of the mirror. This mirror is a persona
empty of self (ego), polished’ by a process_of unified consciousness of the Divine as it is
manifested in all forms. The Sufi is the instrument wherein the Divine cam have a vision of Self
Panother form. The Sufihimself or herself bemg empty of self develops the capacity to reflect
the Divine \to the divine. Thus the Sufi is unveiled inyorderto allow Light to reflect Light,
Presence bear witness ‘to PréSence and the “Desire to be known” is made manifest.
{ A Can we safely State that the origin of Sufism lies with the Creator and descends to
- humanity through myriad streams and springs? All of which take their source ftom the Creator? I
i strongly feel that‘we can rightly do so. It is-pertinent to understand that the Sufi process is the
i opposite of indoctrination andis the awakening of the original and not self-conscious individual
+ ~to their true state of awareness.
? The ‘Bay'ah’ (Pledge of Commitment) is given for Allahgslt355 PREwer) (Almighty and
t) > Glorious is He) with the Strong Resolve that this 1s the Hand of my Yeacher who will Spiritually
prepare me for my Journey on this ‘Tatigah’ (Path). After one is Initiated as a ‘Murid’ (Disciple),
literally meaning-'theintent’ the ‘Murshid’ (Spiritual Guide) hands over a Copy of the ‘ Shajra’
(Lineage of his,Grand Masters) to the ‘Murid’. ‘Hidaya’ (Guidance) from Allah¢ltais ail
flows, according to the Sufi Way, from Allah(jLaiy 43:4 to His Beloved Holy Prophet
ee plang AN 5 Ante ited s ail tia *(Peace be Upon him, his Family and Companionsé) #24
Cperagale (155 40)) and then through him to the ‘Sillsila’ (Chain) of Spiritual Luminaries.
5 Walt Whitman, SpecimenDays and Collect, Philadelphia, 1882, p.174.
20
Allahysliag ail (Almighty and Glorious is He) has created the Personality of the Holy
The Prophet Muhammad abuy i 9 Ale (pled y ail ue as the first Transformer, and The Final
Personality capable of Receiving directly from Allah¢,laiy 43444 and he distributes it to those
-who received Knowledge from him and who had their Personalities shaped by him. They are
Spiritually Superior and in every way Elevated, being on an attained level of Perfection. The
next Transformer after the Holy Prophet Muhammad play Al 5 4yle (dled at! ue is Hazrat Abu
Bakraic (pllaig all na) Siddiqdie (‘lbaig ail 2) and then Hazrat Syedna Imam al A'ima, Ali al
Murtaza s¢>¥9 (-ll245 44! aS. In our Shajras we mention Them because They was especially chosen
to Transmit this Spiritual Knowledge. We enter an Order for the sake of Spiritual Knowledge
and Practice in order to Acquire Knowledge to Refine our Thought, Body, Soul and indeed our
Entire Being.
oH ee
Allah’s Name (we) begin with, The
Compassionate Most Merciful
SB auld g 53015)
4
74 oS. Sot >
PEI Hal Dojelo
‘(O Beloved) Those who take allegiance at
your Hands, They take Allegiance with Allah,
Ow their hands is the Hand of Allah’
[Surah Fath (48), Verse 10]
The wisdom behind reading the Shajra for the *‘Murid’ in a specific “Sillsila’, is that he
femains in touch with this chain or channel which has been formed by ‘Allahcs245 atufor him.
When we read the ‘Shajra*, ‘we establish our connection with the Holy Prophet Muhammad ia
°} plug Al) 9 dale” slats 4" through, that Chain. This is a Spécial Channel to Obtain Special Favors of
» Allah gAlsig tags, AS theAngélsevuut a¢i© are appointed Functionaries to’ perform Specific
§ _ asks the ‘ Auliya’ are Bunctionaries to Assist Man on the Spiritual’ Quest. The recitation of the
MA ‘Siajra”"is to stay in fouch with the link of the Spiritual Chain and the Spiritual Masters who
, make up the Spiritual Chain. The Link is kept;/Fresh and "Rust Free"; by Virtue of the “Murids’
V Recitation of the ‘Shajra’. By Teciting the ‘Shajra’, one repeatedly renews one's Pledge with the
+» Masters of the Order; and_this contact brings great results in this World and in the Hereafter.
a _ Who are Thes@ Masters? The Holy Qur’an States in The Surah — ‘iah, Ayat 1! and 88.
: .
4 / ¢ j i | "4 Paadile
> Cg A | 56:1- ga ydtal) Ail g|
ole
‘ Ne Those are the/ones brought near (to Allah aia),
56:88 - Ga stall Ge ONS oy ald
“= And if the deceased was of those brought near to Allah¢qlla4s PEE
21
Allahgels39 4a.S44 says in Holy Qur’an the 17th Sura, Bani Israel verse 71:
(17:71)
Then think of the Day We shall summon every Community with its Leader. Those who
are given their Record in their right hand, shall read the Record of their deeds and shall not be
wronged a whit.
The explanation of this Verse is that each Follower will be behind his Leader/ Guide
(Those Who Been Brought Near) that he followed in this World. This Verse is indicative of the
fact that the ‘Murid’ will be called upon on the Day of ‘Qiyamah’ (Day of Judgment) to be
behind his ‘Shaikh’, and under the Flag of the Spiritual Order that he Belongs to.'°
Hazrat Khizralu 46,
Our Sillsila is called ‘Mujummah Al Bahrain’ (The Confluence of Oceans) for two
reasons. Firstly, both Major Streams of The ‘Batini’ (Inner or Hidden) Knowledge handed down
from The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia plug AN) 9 Aue (lai ai! lie
through the Sufi Silsilahs, The NaqShbandiya through Hazrat Amir ul Mo’mineen Hazrat Abu
Bakric (pled ail x2) Siddiq e Akbartic (plats ail a) and All Other Silsilahs through Hazrat
Imam al A'ima, Ali al Murtaza 5¢2499 cs! ai! aS are combined through Synthesis in our Sillsila.
Secondly, The Mujummah AI Bahrain is also called the Maqam e, Khizr (Hazrat Khizral 416),
Hazrat Khizralu 46 has a special Relationship with our Sillsila, he is also called the ‘Khizr e
Rah’ (The Guide on The Path). This is illustrated by the following, from the Qur'an Sharif.
The Knowledge disseminated by Islam is of two broad categories, Exoteric and
Esoteric. Exoteric Knowledge consists. of the Knowledge of. the Shariat or Codified Law,
__ whereas the Esoteric Knowledge is that of Tariqat or the Path/ Way. Purification of the external
“body is not possible without Knowledge of Shariat; whereas it is impossible to attain to Spiritual
advancement without Knowledge of Tariqat. In the lexicon of the Sufi’s, Knowledge of Shariat
is termed as “Ilm ul Yakin’(The\Knowledge of Certainty); while Knowledge of Tariqat is termed
as “Ain ul Yakin’(The Essence or, Visible Proof of Certitude)! Both these branches of Knowledge
are complimentary and dependent upon each other, without Knowledgé relating to Shariat there
Ais no possibility of attaining’ Knowledge of ‘Tarigat’ (The Path)! However, the bounds of Shariat
and the Rules’ of Tariqat are transcended by another highway of Knowledge and'this is termed as
* . ‘Haq ul Yakin’ (The Bssence of Certitude) the secrets and mystery of which is achieved through
» ~The Mercy of Allahgdlbss s asi. This Knowledge is termed’ as “Haqiqat’ (Real Reality as
7 poset Apparent Reality) or “Ma’arifat’ (Gnosis).
Awareness of the definitions and Meanings of the 99 Names of Allah(llaiy ails is the
id beginning of Ma’arifatl whereas Knowledge relating to the mysteries of these Names is Haqiqat.
» ~ Yet again Knowledge of the Special affects of these Divine names is termed as ‘Ilm e Ladunni’
(Transcendental Knowledge This special Knowledge is bestowed upon the true devotees of
Oy Allah, (lady PE Ew through € sincerity and: vaulting Spiritual aspirations. Allah (ql45 PE Eww
has deseribed this in fe Surah Kahf? 65 as:
7 AmaeM sila —es
> Me GS Gye Atala Ciskes Ga Aad 5 it Lise Ga fase lag gin
\ey And they found a servant from among Our servants to whom We Had Given Mercy From Us and
SS had Taught him From Us a (Certain) Knowledge."”
1S il s://vdocuments.si €/the-chisty-nizami-habibi-silsila.html
17 Sahih International
sed to, apparent reall \s a con remapeld and its
a scend. the» bounds of Shiriat and ants of Tariqat. This is
Va cording fo Surah Kahf; which deals with the meeting between the
/ at izrabu 4g. This Surah contains some very pertinent
t Moseses 4ulewas a very noble and exalted Prophet of
tah was revealed unto him regarding which Allah¢,llaig cE Even
and Light f The Holy Torah originally contained all Guidance
ainment of religiosity. Then what was the Knowledge, the
Aich’s uch a ns persquality and possessor of Divine Guidance was forced to
Real Ret as OPI
fates and events
. —
IN, * < s all
ie \
el Ey Samii me oo. — -
23
undertake an arduous journey and exclaim to his young attendant that, until I reach the
‘Mujammah Al Bahrain’ (Confluence of Oceans) I will not cease traveling even if it takes me
many years? The Tafsir of Ibn e Qaseer states that Hazrat Abbas4ie (,laig ai 4) said that
-Hazrat Abi Ibn e Kaab4ic (1245 4) 2) said that he heard from the Holy Prophets a) (ha
plug All 5 dale that the Holy Prophet Mosesal 44!was addressing the Bani Israel when he was
asked, “Who is the person with the most Knowledge? “Myself” replied Hazrat Mosesalw 4yle
instantly a revelation came to the Prophet that at the confluence of rivers there is a person who
has more Knowledge than you, and that he possess that Knowledge of which you are bereft! The
Hazrat Mosesalu: 4ule asked Allah¢elledy 44; “How can I find this person’? The Prophetal gl
inquired and received the answer, ‘place a Pare in a container full of water and seek, at the place
where the fish disappears, there you will find him’! The Prophet Mosesalu 46 decided to set
about the search and informed his loyal companion, Youshah Bin Nun@i® (1849 0) (42) that he
was determined to seek for this individual and that he would not rest even if it meant a journey of
great distance that would cover the longest Period of time! Such a determined course can only be
f adopted by an individual with the most sublime and elevated of intentions. When the Prophet
Mosese 4sl¢reached the confluence of rivers which is the abode of Hazrat Khizral 4x he met
the venerable ever livi
°
arn |
“Tafsir Ton e Gisesketef th that The 3 Holy Prophet Mosedel 4.15 met at Khizrala gle
the ok a of the ‘S d found him reposing upon a green mantle. He ~ s wrappedina
9 sh6et, wi ds was. under his feet whilst the other was over his head. Upon being
VA greeted by the rophet Mosesalu 4c, he removed the sheet from his face. He is the ery
Saint regarding whom the Holy Qur'an states “He (the Saint) is one who has been. Grace
» ~~ Allah (saa5 4G1344 and has b provided with Knowledge from Him! What does this Knowledge
ae contain that is not to be fou fin such a Holy Book.as the Torah and which was denied to such
® 4 ostoatieg Prophet as the Moly Mosesalu 4x? What is this Knowledge regarding which The
phet Mosesal si d unto/Hazrat Khizralu Ale “If you would impart some learning to
. es that Kno ledge Bien granted to you and that Providence that has been
towed unto you from Allah (x39 4 484 Pwill gladly undertake to remain in your service?
~= The ‘Tafsir of Ibn e Qaseef States that Hazrat Khizralw 4uereplied “You hold the Holy
rah in your hand an nd eceive Divine Reyelations ate these not sufficient for you?” “Neither
the"Knowledge that has been bestowed upon me ifs of use.to you, nor am I worthy of the
Knowledge that \ Fors posse.”
~~
-
24
The Holy Prophet Mosesal 4l© said with great respect “If I have your permission I
would like to abide with you and serve you in order to attain that Knowledge that would benefit
me! Hazrat Khizral le replied that you (the Holy Prophet Mosesalu “gl©), will not be able to
- abide with me, as my tasks will conflict with your views. I am tasked with some duties that are
entirely removed from your understanding. It is impossible that you would be able to tolerate that
which runs contrary to your discernment, nor will you be able to bear my actions, as you are
bereft of the States that I possess, and you do not hold the esoteric wisdom as Allah (aig PE EW
Himself Guides me in His Limitless and Infinite Wisdom (Tafsir Ibn e Qaseer). Upon insistence
of the Holy Prophet Mosesal 4©Hazrat Khizralw 42! Stated “You will not be able to bear with
me as you are the possessor of the Holy Book and Master of the ‘Shariat’ (Codified Law) and
Tarigat (The Path/ Way). While I am a traveler of such a discipline that is entirely removed from
these two. which undergoes such States and Actions the Real Reality of which you will fail to
understand. Then how will you be able to forebear when you see them?”
A we,
r
ci] When the Holy Prophet Riosesain dale Sid that if Allah (ylleis 4isi4 Wills, I will indeed
forebear. Hazrat Khizralw ale acquiesced and:théy set out along the river bank)towards a nearby
settlement. Along the way, they happened upon a small fishing boat in whieh Hazrat Khizr4ge
, ale madé"a hole, a nkjiteSeding such a destructive act without any apparent cause, the Holy
phet M sesalu Ale Hes ngly objected, upon which Hazrat Khizr ale a caida he had already ~~
y foretoldth t the Propl het of Allah (qllai5 43184 would not be able to forebear.
The Holy P:
het Mosésalu 4ule asked Hazrat Khizr’s*alw 4ule pardon and promised to
hold his peace. Upo proceedi g further they came upon a young boy at play, Hazrat Khi “
» _ el promptly killed the boy, amd wished to resume the journey. Seeing this cruel act, The Holy
ae Prophet Mosesel™ 441° made objection in the strongest possible terms. Upon whieh Hazrat Khizr
) alu Ale made reply that he had already said thatthe Holy Prophetwas not aware of ‘Haqiqat’
'e (Real = ae and any act that is forbidden by his Shariat will not find favor with him!
: Weasel e Holy. Prof he sesaLu 4sI€ then said that if in the future he were to make any
jection then Kewould s mit to leaving Hazrat Khizr’s Company! They traveled further and
Cw came to aysmall village. Hazrat (Rhizrebs aie asked the people of the village to provide
“sustenance to them but was rebuffed with great rudeness. However, Hazrat Khizr albu 4yle
immediately set J the boundary wall ofva dilapidated house that was in danger of
falling down, and this too ‘without asking for any recompense!
~
e
SS
29
Seeing this deed, Hazrat Moses alu 44l© again objected and said to Hazrat Khizr alu 4yle
you have performed an arduous task without recompense; in such a place where the inhabitants
are rude and do not even possess the common courtesy of providing the needs of wayfarers!
Whereas you could have obtained ample return for the work that you have undertaken.
At this Hazrat Khizr alu 4¢ said that now the promise that Hazrat Moses alu 4l¢ had
made has been irrevocably broken and Hazrat Moses als “sl© must leave his Company! “The
three seemingly illogical deeds that I (Hazrat Khizr nal 4jle) have undertaken were Ordained to
me by the Command of the Almighty Allah (,llaig 44laiu, He went on to explain the underlying
reasons for the apparently senseless acts. The boat was sunk as it belonged to two orphan and
poor children, who depended upon the boat to make a meager living. We were being followed by
a ruthless ruler who was advancing along the river to make conquests in the area for which he
was in need of requisitioning more boats. If he was to have seen this boat he would have seized it
and would have denied the children any means of sustenance. Whereas by sinking it was hidden
from the unjust and could be recovered by the children and repaired at little expense.
If you ask about the boy whom I killed, know Oh Moseselu 4! that he was the unruly
and disobedient offspring of venerable and true believers, it was feared that he would grow up as
a denier of justice and would be cruel to his.parents. Therefore I killed him in order that Allah
(lass PRE may provide them with a good and believing child so that he would be of service to
his parents in their old age! The wall that I repaired belonged to two orphan boys who were
underage and unable to fend for themselves. Their Father, who had been a good man, had hidden
a treasure under this wall. Allah (pais 4344 desired that when these children reached adulthood
they would uncover the treasure themselves whereas if it had been uncovered afore time the
inhabitants of the village would have usurped their rights!’ This was Grace from Allah PE Eww
(sli and whatever I have done has not been undertaken from my own volition! This is the
teality behind my acts regarding which you could not show patience or discern the wisdom that
lay hidden behind these seemingly ifrational acts. These acts have been described by Allama
Iqbal as follows:
The boat of the meek; Blessed life and the wall of the orphans
; “Even the wisdom of Moses fails to discern!
* The, Pafsir of Ibn e Qaseer states that the Holy Prophet,Mohammad4lh 9 gle (,lx5 5 ai), tea
_ aluy said that, if the HolyProphet Musaelu Ale (Hazrat Moseselu 44l¢ had displayed some
i i datfetice and had forborne from/making objections, Allah (Aleiy 434s would have revealed even
more regarding this Divine Wisdom!
The related story brings to light the lesson that there is-yet another Way apart from that
which is revealed in the Holy Books and the Practice of the Holy Prophet’se¥4s!l agi (Upon all
- of whom be the Peace and Blessings of Allah (i545 aii): a Path that requires a great deal of
fortitude and» forbearance; “One which requires..constant service and attendance to an
accomplished Spiritual Guide: A Path that transcends the bounds Of Shariat, the Codified Law,
and is free from the confines of the mules of Tariqat, the Path/ Way. This discipline is extremely
exacting and arduous dn Mature; it) follows difficult avenues and dangerous ways; it passes
through yalleys.of despair and great fear;*it is filled with strange mysteries and happenings
beyond comprehension; from it flow great loss and sorrow! '*
"Ss Haqigat and Ma’ anifat: Translation from Hazrat Pir Hakim Syed Aminuddin Ahmad Shah Jehangiriai) 4a)
duls (piled 19.
{*
26
Sillsila e Aaliya Qadiriyya Suhrawardia, Jehangiri a:
wy vir fis) SED ation). j .
‘ ;
2
The Holy Prophet Nberat Syedna Mohiitimad Imam, al eek lj 43 ale (pled g ai gle
«Hazrat Imam al Ape, Ali al Murtaza 9429 (Aleig a 4) Aus, \. |
Fp ssint (glad atl tay ‘Hazrat Ali al wee aza (gliaig alos g
“a
am Zain ul Abidin 4ule (lis ai Aan bin Imam em, aingAssy 4 Vy
~ . pe! < ce
fohammad Badiraste (lady ait) Lay ~*a LS
Hazrat Syedna Imam Ja'far Sadiqae (allad a) Lays, "
mv tsa Kazimaue (liad g ail Bae ae” aT
Ha am Adi bin Musa Raza4jle (ply ait! daa) - ’
ahfouz Asad ud Din Ma'ruf al Karkhiawe (Alay ait! Aaa,
49 ai! Aaa) bin Mughalas as Saqtiaple (lei ait! dea,
Abu al-Qasim Junaid “le (pled at) 4ea5 bin Mohammad al
Be (ites at tie
zs
13.
14.
ley
16.
17.
18.
19.
Di]
Hazrat Sheikh Hazrat Abu Bakr Ja'far “ue (pai ail day bin Yunas Shibli (lady atl dea,
Aus
Hazrat Sheikh Rahim ud Din Ayaz 426 (Maa ai! daa, ;
Hazrat Syedna Abd al Aziz bin Haris bin Asad al Yemeni at Tamimi4gl> (plla4g at) dea,
Hazrat Syedna Abu al Farah Mohammad Yusaf Ayls (glad s ai) 44a bin Abd'Allah bin
Yunas at TartusiAwe (Neds atl dea,
Hazrat Syedna Abu al Hassan Ali Ayle (piled g 4) 40a bin Ahmad al Hankari Al Ghaznavi
Age (glia ait! dom),
Hazrat Abu Sa'id Mubarak 4g1© (4159 ai) 44a) bin Ali al Mukharrimih4gle (pleas at) dea),
Pir e Piraan, Hazrat Meera, Mehboob e Subhani, Qutb e Rabbani, Ghaus Al Azam Hazrat
Syedna Sheikh Abu Muhammad Muhiyuddin Abdul Qadir 4:6 (,le45 ai! 40a5 bin Musa al
Jilani al HassaniAwe (p25 ai) deny,
Sheikh ush Shayukh Hazrat Syedna Shahabuddin Abu Hafs Umar 4:6 (Alaa ai) doay bin
Mohammad al Bakri al Suhrawardiagls (lads a) daa),
Sillsila Aaliya Comes to India. Additional Faiz of Chistiya Qalandariya.
20.
21.
22.
2
Hazrat Syedna Mir Nur ud Din Mubarik Ghaznavi 42! (llaig ai) daa bin Abd'Allah 4a)
Agle ‘lla 401 bin Sharf al Hussaini al Ghaznavitwe (lad ai! dea), ‘
Hazrat Syedna Sheikh Mir Nizam ud Din, al Ghaznavi al Hussainiagls (1249 at) daa).
Hazrat Syedna Mukhdoom Mir Syed Muhyi an Nur Shah Najam ud Din Ghaus ad Dahr
Qalandar 46 (lei ai) 4aa bin Mir Syed Nizam ud Din Ghaznavi al Hussainiail 45
ale (pli,
Hazrat Sheikh al Kabir al Mo'ammar Mukhdoom/Shah Qutb ud Din 4ue (lei at! Aaa) bin
Malikaglc (lla ai) 4a) bin Ala Farooqi, Bina ¢ Dil Qalandar Sar'andaz Ghausi Jaunpuri
Age lla 5 atl daa,
Hazrat Syedna Mir Syed Fazalullah Bihari, Al Mugallab ba.Syed Go'saicen(laig ai! 4a)
Ayle ;
Hazrat Mir Syed “Mehmood Bihari al Qutbi 46 (Alsi s ai! 45 bin Hazrat Mir Syed
Fazalullah Biharitle (plats at) dea,
* Hazrat Syedna Mir Syed Naseeruddin Bihari Al Qutbi 4s (leis ail 44ay bin Hazrat Mir
Syed Mehmood Bihati Qutbi 41 (pila ait! eal,
Hazrat Syedna Mir Syed Taqiuddin Bihari Al Quibi dul (dllads at) Aaa 4 bin Hazrat Mir
>” Syed Naséeruddin Bihari Al Qutbi 4 (pllads ait! day,
Hazrat Syedna Mir Syed Nizamuddin Bihari Al Qutbi- agle (Haig ail 44a bin Hazrat
Syedna Mir Syed Taqiuddin Bihari Al Qutbi 4u6 (lady sly 4aay,
Hazrat Syedna Mir.Syed Ahalullah Bihari Al Qutbi 4a!& (leas ai) 4a) bin Hazrat Syed
AshrafAl Mugallab Ba Pir Mohammad ‘Zauja’ (Spouse), Bibi Maryam bin (ply ait! daa)
4yl¢ bint Hazrat. Mir Syed Naseeruddin Bihari Al QutbiAslc (AaaG ail daa,
Hazrat Syedna Mir Syed Diwan’Mohammad Ja'far Al Qutbi Binodpuri Agls plas ait! Aaa,
bin Hazrat Mir-Syed Ahalullah Bihari Al Qutbiawe (lads ai! Lea),
Hazrat Syed Khaliluddin 4 (pled grat! dea bin Hazrat Syed Ja'far Al Qutbi Binodpuri
Autc (plas 19 ANON J.
Hazrat Syedna Mukhdoom Shah Mohammad Mun'im Pakbaz 4 (glleig at! eal bin
Aman 4! (Alaig 40) 0a) bin Abd al Kareem “Gl (,llaig ai) 4a bin Abd an Na’eem Bihari
Ags (Natg Ail haa,
28
33. Hazrat Syedna Makhdoom Shah Hassan Ali Shoaibiage (,laig ail daa,
34. Hazrat Syedna Makhdoom Hakim Farhatullah Shah al Muqallab ba Hassan Dostail 4aay
ale (Has,
35. Hazrat Syedna Makhdoom Hakim Shah Mazhar Hussain 4g! (leis ai) 4aay Bin Hakim
Farhatullah Shahase (llaiy ail Aaa,
36. Hazrat Shah Mohammad Mahdi Al Farooqi Al Qadri4gle (Nai ail Aaa),
37. Hazrat Syedna Shah Imdad-Ali Bhagalpuritul (platy ail Aeay,
Sillsila Aaliya In Bangladesh.
38. Hazrat Shah Mukhlis ar Rahman Shah Jehangiri Awwal4gl> (pla ail daa,
39. __ Hazrat Syedna Shah Abdul Hayee Shah Jehangir Saani al Mugallab ba Fakhr e Arfeen
Aule (slaty a) don OF
Sillsila Aaliya in India.
40. Hazrat Mohammad Nabi Raza Khan al Muqallab ba Asad e Jehangiri Al Maroof Huzur
Dada Mian4gls (pllaig atl dea),
Sillsila Aaliya in Pakistan.
41. ~ Hazrat Shah Abdul Shakur, Taj ul Auliyatule (lady ail daa,
42. Hazrat Mir Syed Mohammad Ahmad Siddiq Shah, Qutb-al Aqtaab, Sultan ul Sindh, Saif
ul Qalaam, al Maroof Qatilasic (leis at) deny,
43. Hazrat Syed Mir Mohammad Raza ul Ambiya Al Matoof Rumi Luckhnavi (14g a) 44a)
ale bin Hazrat Mir Syed Mohammad Ahmad Siddiq Shahas (plladg atl Aaa,
44. Hazrat Rehmat Ali Shahial Maroof ba Ajiz4slé! (lla ail 4aa,,
45. “Khak Pay’e Ajiz*%, Sardar, Taimur Hyat-Khan.
wtS 9 Ulta Cue dS 9 AY 43S UYS Guu
= A -otS 9 uly SSO Ut ge LS Ue SS
Where will all attain Prominence as Flowers and Roses?
i What all Beautiful Faces are hidden inthe Soil!
y : a
1@Phe Holy Prophet Hazrat Syedna Mohammad Imam Al Ambiae:s 4) 9 46 (alles g at) (she,
Syed ul Mursaleen, Khataman Nabiyeen, Rasool e Haq, Hadi e Barhaq, Tajdare Ambiya,
Syed ul Arfeen, Shafee ul’ Muznabeen, Syed ul Muttakeen{ Syed ul Wasileen, Fakhr-ul
» Muttawakkaleen, Rahmat ul lil Alameen.
Roza Pak: Madina Munawara Sharif.
Birth: 12 Rabi ul Awwal, -53 AH; 29 August 570 CE, Friday (al Jum‘ah).
Wisaal: 12 Rabi ul Awwal, 1! AH, June,7, 632, Thursday (Al Khamees).
Xe)
Huzur Mohammad Mustafaabuy al 5 ule (plies at lua Son of Abdullah; Son of Abdul
Muttalib; Son of Hashim; Son of Abdul Munaf;, Son of Qasi; Son of Kalab; Son of Marrah; Son
of Qa'ab; Son of Lawwa'a; Son of Ghalib; Son of Feharbin; Son of Malik; Son of Nadhar; Son of
Kunanah; Son of Hazeemah; Son of Madarkah; Son of Iliyas; Son of Madhar; Son of Nazaar;
_ Son of Syed; Son of Adnan (May Allah(sl5 44534 Be Well Pleased With Them). Hazrat Adnan
. dgle (leis ai! 4a was a 40th Generation Grandson of Hazrat Isma'ilabs 4ule Zabih Allah 4ilayu
(lad, Son of Hazrat Ibrahim Khalilullahals 4. The name of his Honorable Mother is Hazrat e
. Aaminalgie (jai (llega 2) d/o Wahab, Son of Abdul Munaaf; gon of Zeharah, Son of Kalaab,
Son of Marrah, cas! agale (alas 9 a) cy) da, Py
——- Huzurebay alls Aue (plas i! (pla was born in Meccason Monday 12 Rabi ul Awwal 53
years before 'Hijra' (Leaving Mecca Mo'azama), According to Indian Calendar 01-04 Jeth, 628,
According to the Georgian acer, 29 August, 570 CE. According to the Sun Clock, which
. , was used by the Arabs (Mecca € Mukarma) the time was 09.55 am. and according to the present,
~ ‘the time was before Sunrise 04:20 am. Hi, palug All 5 Ale (llad aa isa , was born 55 days after the
‘Aamul Feel! (The Year ofthe Elephant)."”
* Huzur Mohammadelus AA g Aue (pllad ail he, was fostered by 'Da'ele’(Foster Mother)
| dlimate) (alady a) geo, lWhhen/He, abuts au 5 aye (pllds aii ha reached the of 6, Hisai) (glue
9 All , (aig onorable Mother, Hazrat ‘Aaminalge yaaa a2) pa ed away from this
[lady ait (lia reached the age of 8, His Grandfather, Hazrat ape ul
Muttalib passed wey from this World in 578°CE. When He alaig all 4 aye (plats ail Uda rea
¢ _~ the age of 25 in 595 CE, he Married Hazrat e Khadija tul Kubr (pleas i) (2), When He
plug Allg Aule ilaig ai! ba reached the age of 30 in 600 CE, he ‘ame living as a Trader and
~S got thes Title 'As Siddiq! (The?True; The Sincere) and ‘Al Amin' ( stworthy One) from his
tribesmen, When He alg Allg asle (pllag Ai) (lhe attained the age of 35 in 605 CE, he got the title,
"Ha P Salis’ from-all Tribes of Mecca In the same year, the Quraysh Tribe was renovating
— Housp of Allalt (glad itv, the Ka'abat They disputed among themselves as to who should
<i sacred 'Haj ar ul Swad' ‘sie Stone) in its place. They finally came to an agreement that
most trustworthy” pe on should replace it, and that person was the Prophet Huzurai) le
playa: 3 Agle glass en He play All 9 Ayle (platy all a reached the age of 37 in 607 CE He
30
went to ‘Ghaar e Hira’ (Cave of Hira) for Meditation. Huzur elas Ui 5 aye (plats ail lea was
always in a state of Spiritual Vision and Insight, but Huzur alyy ai 9 4yle (ples at) tua was not
Authorized to speak about it. Huzur alu Ai 5 aul (pllady at! bua preferred to be alone and used a
Cave in a Mountain for contemplation and Meditation. Huzur aly 4) 9 4gle (Nady ail pha sought
seclusion as the means to reach the Divine Presence of Allah Almighty and Exalted (lig ZCEWay
Huzur play ati 4 Aue (Mads atl pe avoided all kinds of attachment, even with His (pllaig ai) lua
plug ti gute Family. He play Ati gate (leis ail Lue was always in Meditation and
contemplation, lost in the Ocean of the Zikr of the Heart. He albuy 44) 5 44le (lai ait) pln
disconnected Himself completely from everything, until there appeared to Him 4° (aii a) (glue
aluy tl » the Light of Allah Almighty and Exalted (lady Aili, which Graced Him (pllaig ai! (pla
alug Ati y dale with the condition of complete intimacy and Hee pines. That intimacy allowed the
Mirror of Revelation to increase in purity and brightness, until He aly All 9 4ule (Nady ail (lua
attained to the highest state of Perfection, where He abuy All 9 auc (yNleig atl a observed the
dawning of a new Creation. The primordial signs of beauty shone forth to spread and decorated
the Universe. Trees, Stones, Earth, the Stars, the Sun, the Moon, the Clouds, Wind, ty and
Animals would greet him aluy AN 9 4gle (tla ai (ie in perfect Arabic speech and say, Wyle p>lull
a Joey & "As-Salaam 'Alayka Ya Rasul alas aly 9 aye (slaty a) wha ~Allah (lass Een "Peace
be upon you, O Prophet aluy al 5 4pleillads ail be of Allah (lle ail", When He (ality ai (plac
plug All 5 dul reached the age of 40 years, on Thursday 18th Ramzan 13 BH, 13 August, 610
CE, one day Huzur alwys al) 9 4ule (ples ail ,ta was standing on the Mountain of Hira, when a
Figure appeared on the Horizon, Huzur alas All 9 Ale (plats ail (lua did not recognize him, the
Figure said to Huzur abay Ali 9 gle (Neds a ta, "O Muhammad abut Ali 5 Ale (alladg ai al Iam
Jibra'eelal 4 and*You are the Prophet alas All 5 ule (Sets aisha of Allah (plaids 4ila4 whom
He has sent to this Nation." Then the Arch Angel Hazrat Jibra'eel#l 4:!6, handed Huzur a) place
alets Nl 5 aul Ullei's a piece of silk which was decorated withjewels. Haztat Jibra'eel abu We put
it in His hand and told him, Huzur aly aU) 5 aye (lady ail ue, "Read." He asked "What am I to
read?" Hazrat Jibra'eelebs 4! embraced the Prophet jabag all 9 aye (oles ail phe | Huzur ai ple
plang All 5 aule clei “and told him) Huzur alwys All 5 ule (plats atl pla "Read." Huzur (llaig atl le
ling 11 5 4ule again said, "What shall I read?" Hazrat Jibra'eelal 44! again embraced him,
Huzur alg all gAgle (plats Wil le and said, "Read!”
__TheAreh Angel Hazrat Jibra’ eelalu 441 came to. him with the first message — revelations
of Allah (leis aga that established His Prophet hood. Huzur Mohammad Mustafa (pllaig as! (gle
i A 4) 9 Asie was first Gommanded to instruct His aluy Ali 9 ule’ (Nati i) Le) immediate family
onislam, ‘including fis Beloyed Wife, Hazrat e Khadijatul Kubrah ‘ie (Alas ail 4), but
eventually it was revealed to Him plug Ali 5 4ule (ples atl ta that he should begin delivering the
Message to all of Mankind. During the next) 23 years of hisalug All 9 4le (Aled s ANCL Blessed
- Life, he communicated the Message of Allah(,lLaig A41Si44 to Hig ebay ai) 5 dle (thats ai) lua
people; and set an example as to how each human. being should lead her, or his life. This is
especially valuable since Huzur Mohammad Mustafa play <i) 5 ple pllats ai! ,lee is the last
Prophet ebay Wi 5 le (lad ad) lie of Allah (pints aia,
Huzur Mohammad Mustafa alug Wl gue pte55 at! le attained Wisaal at the age of 63
on Monday, 12 Rabbi ul Awwal, 1 AH (06 / 08" June 632 CE) at the Prayer time of 'Chasht'
(Supererogatory Ritual Prayers after 'Fajr' (Morning Prayers)) and was buried in Hazrat e
So slic (play ai) (22) 'Hujrah' (Room) at Madina Munawara after Tuesday, Midnight. He
plains Aue (plats ail gla passed on the Secrets to*His aluy All » ayle (asi ail give Spiritual
Successors Siddiq e Azam, Hazrat Abu Bakr 446 (leis au) 42) and Hazrat Ali 69 celleig all aS,
i
31
The Prophet’s alas 4) 5 aul (piled ai! 1.2 Commencement of Illness:
It was Monday, the 29" of Safar, The Beloved Prophet albus Nl 5 4yle (,Nei5 at) tue while
returning from a funeral, started to have a headache and then Developed a severe fever. Hazrat
Abu Saeed Khudriti© (i245 ai (+2) states that I placed my hand upon the cloth on the Blessed
forehead of the Prophet alas 41] 9 46 (plats ail he and I could feel the heat radiating from it. His
alg All 9 Aule ‘tats ail sla body was so warm that I could not bear it, I was surprised, the Prophet
alurg All 5 Aule (plleds at! tua Stated: ‘No one has more pain than the Prophetse Youll aguis, that is
why they receive the greatest rewards.’ The Prophet alug Ai 5 4ule (Ne45 ail le led the prayer
himself in the Mosque during his illness for eleven out of the thirteen to fourteen days of his
illness.
The Last Week: j
The Prophet alwys ai 5 Awe (piles ail ua spent his last week in Hazrat Bibi Aishaa 42)
igic (plats house. Hazrat Bibi Aishakic (lladg ai! 2) states that whenever the Prophet <i) (bua
alg AN] 5 Aule (Ma53 would become ill, he would recite the following prayer and would pass his
hand over his body:
‘O Sustainer of Mankind! Take away this affliction and Give good health, You are the
One to Cure and only that Cure is the Cure, the One that You Bestow, Give such a Cure that does
not leave any ailment behind’.
During these days I recited this prayer, I breathed upon the Blessed hands of the Prophet
albus Ati ydgle (leis ail ,l.a with the intention that I would pass his Blessed hands upon his
Blessed body. The Prophet plus All 5 Ale (pile ail he removed his hand and said: ‘O Allah@itssu
(45! Forgive me and join me with Rafiq e Aala.’.”°
Five Days Prior to Departure from this World: d
It was a Wednesday, the Prophet’ plus 40) 9 Aue (plleds «0! We sat in the ‘Mikhdab’ (a Tub
made of Copper or Stone Utensil) and/asked His Companionscsa\ agii (Alig 0) 2) pour seven
water bags from seven wells, over his head. This gave some respite to the Prophet slag A) glue
aluy Ali 9 dale, and made him feel slightly better. Hel abay All 5 auc (tleiy atl ta came into the
Mosque and erick “Prior to you, their were Nawlpns who made the Graves of ProphetseYUs!l agale
and Pious Saints as a Place for Prostration.*!
He alg All 5 Ante (Alas g ai! (a said: ‘Do not make my Grave a Mosque/afterme that you
should worshipst.’”
He plug aAllg alte ‘laity ail) la said: ‘the Wrath of Allah¢ais 4415.4 is upon those Nations
i » who made the graves ; of the Prophetse¥lull agale as places of, Worship. Look Lam forbidding you
A.
froma this; Look Phave’ preached this to you, O Allah(slaig 4iS4u Bear Witness to this, O Lord
Bear Witness to this.’ —
That day he aluy Ati g Aste jplei5 ai! tu led the Prayer then came onto the Mimber. This
-was the final time the Prophet abu Wi 54 (leis ail lu sat on the Mimber. After Hamd
(Salutation) héPrayed for the’ Forgiveness of those who participated in Uhud and said: ‘I advise
you in relation to the Ansaar,tthey haye been the clothes and provisions for my body, respect and
appreciate the ones who do good from them and forgive the ones who make mistakes from
them,~O Group-of Muhajir you are increasing and the ‘Ansaar’ (Lit. Helpers, The Citizens of
Madina Munawara who helped The Refugees of Mecca Mu'azzama) are such that the amount
they are here today they Shall not exceed upon that.’
Se UA
Bukhari from Abdullah bin Utbah bin Masood 5.
2 Bukhari, Muslim from Urwa from Hazrat Bibi Aishalgic (pile 5 AM cent
a Muwatta Imam Malik from Ata bin Yasaar
a Zurgaani Volume 8
32
He plang aii gayle (pling ail lua said: ‘the World and whatever it holds was presented upon
one of you but he has chosen the Hereafter.’ This only Hazrat Abu Bakr4ic (pleas ail (ay
understood, he responded: ‘our Parents, our lives, our belongings be sacrificed upon the Prophet
alg Al) 9 Aule (Mais ail a’ and started crying. The Prophet abuy AW 9 duls (leds atl sue turned
towards him and said: ‘O Hazrat Abu Bakr4 (sl45 ai! (44) patience, then he ordered that all the
doors that are open to the Mosque should be closed apart from the door of Hazrat Abu Bakryw_y
Als ('Mlad 9 ail”,24
Four Days Before Departure:
On the Thursday the illness increased, in this state the Prophet alas Ali 9 dule (pllaig ai) tua
said to the persons present ‘let me write something for you so that you do not stray after me.’
Some said that the Prophet is in a lot of pain, the Qur’an is with us and that should be enough;
there was a disagreement over this, some said that writing equipment should be brought forth so
that this may be written and others said something else. When this racket increased the Prophet
plang AN 5 Aule (Nady atl tua said; ‘All of you go.’ After this, on the same day, the Prophet gave
three instructions:
1) The Yahood be removed from the Arab Peninsula;
2) Visitors and guests should be treated. with generosity and respect as was the method of
the Prophetabss aU) 5 ayle (plats ail (lia:
3) This was not mentioned in the narration from Sulaiman Alahwal in Bukhari from Ibn e
Abbas however in Bukhari in a narration by Abdullah bin Abi Awfa the Prophet (glad g AM) lua
aluy aii 5 dul save instructions regarding the Holy Qur’an.
The Evening of Thursday:
That day the*Prophet plug Ali » ayle (lady ail ea led allthe Prayers until Maghreb. Surat
Mursalaat was recited at Maghreb. The final “Ayat’ of this\Surat also highlights the greatness of
the Holy Qur’an. i.e. What else could you believe in after Qurian?”°
The Isha of Thursday:
The Prophet plug ui 5 ule (pli ui! ke made/intention to go into the Mosque three times
for Isha. Every time the-Prophet alas Wy aye cpl 5 atl le made intention to perform ablution he
Abies AN) ig Age piles s a! 44 would lose consciousness. In the énd he told Hazrat Abu Bakrail 2)
_AiS-(l645 to lead the prayer (Bukhari and Muslim from Ubaidullah bin Abdullah (lay 4) 25
* 4c, if Bukharisfrom Abu Musa“ue (liad 2) (2) it statesthat the Prophet thy 4! (lads a) plu
: ols repeated. this. request three/times)' by this command Hazrat Abu Bakraie (llaig a) 2) Jed
Ai hae oi prayers in thejfifetime of the Prophetalus Ni 5 ale lads ail pla,
Ay Ofie- or Two Days Before Departure:
i On the Saturday or Sunday the Zuhur prayer was beinged by Hazrat Abu Bakrail gay
Yo as (lag when the Prophet aly AN) 5 ule (qld g ail ta came forth leaning between Hazrat Abbas
-and Hazrat Ali s¢ss csl45 ail 6S. Hazrat Abu Bakrai® (elles ail \(éay stepped back. The Prophet
plug all g Aue plats ait ha indicated that do not move back. Then the Prophet joined Salaat,
sitting by the side of Hazrat ‘bu Bakrais (slaty a 44). Now Hazrat Abu Bakrais (lady at) 22)
\ was following the Prophet alwys Adi gaete (lads ait us and everyone else was following the
‘Takbeers’ (Pronouncement of Allah Ho Akbar(dllaig PE TEWO) of Hazrat Abu Bakr (,llaig a) ay
Ais 76
A asses —_ cAI
*— Bukhari from Hazrat Bibi Aishalc (qllai gai (2) and’Dharami and Hazrat MuslimAi® (,184g «i! (42) from
Hazrat Abu Saeed Khidritic (Naty ail 2
Bukharrfrom Ummre Fazal
oe Bukhari Muslim from Ubaidullah bin Abdullah.
3)
33
One Day Before Departure: .
The Prophet alwys AU 5 4yle (plaids atl -e freed all the slaves on Sunday. Some narrations
total them up to forty. There was seven dinars at home. He distributed those to the poor. On the
eve of this day Hazrat Bibi Aishalgie (,l43 40) (4) borrowed the fuel for light from a neighbor.
He lary Ati 5 Aule Ulla ai! a gave his weapons to the Muslims,”’ the Prophet 9 4gl& (pllaig at! (tua
aly At) armor was kept, as a pledge, with a Jew in exchange for 30 ‘Saa’ of Barley.”
The Final Day: :
On the Monday at the time of prayer the Prophet alwys AN) 9 4yle (1045 ai! te picked up the
curtain that was between Hazrat Bibi Aishalgic (,lle4 sgl «4) room and Masjid Nabvi. Namaz
was being conducted. For a while the Prophet albus 41 9 4ule (lei5 a0 4a observed this beautiful
scene which was the result of his Blessed Teachings,” there was happiness and a smile on the
lips of the Blessed Prophet albus al! 9 4yle (plats 0) ue upon witnessing this scene. At that stage
the Prophet als All 5 aye (lads ai! (sue Blessed Face seemed like a page out of Qur'an. (Bukhari
Muslim from Hazrat Anas4ie (1455 ai) (+2), the Blessed Face of the Prophet 9 4H (lady aul (ple
aluy ti was compared to a page of Qur’an in the narration from Hazrat Anas4ie (lady ail 2),
this is a strange yet Pure comparison, gold is used on the pages of Qur’an, the Prophet’s 4) ua
alu Al 9 dale JNe55 beautiful shining face was slightly pale and yellow in color due to illness,
therefore the complexion of the Prophet was compared to the color of gold and the holiness the
Qur an). The excitement of the Sahaba was such that they were close to breaking their prayer
and face this light. Hazrat Abu Bakr+ie (1245 ai) 44) understood that the Prophet (14g at) -le
aluy dtl 5 4u16 is intending to participate in the Prayer and started to retreat, upon which the
Prophet lus Ni 5 ate (p55 ai! hua signaled him with his hand to continue to lead the Prayer.
This sign calmed éVéryone down. Then the Prophet plug thy ayle {tais ai) Lee brought the
curtain down and Hazrat, Abu Bakrdis /(plle45 4) (+2) completed this Prayer.’ After this another
prayer time did not come on the Prophet plus 41) 5 ule (piled al luc,
It was during this illness that the Prophet plug 4M 5 4gle cplleiy at! (le called Hazrat Bibi
Fatima git (alles atl (2 close\to him. She leaned over the Prophetalus 4] g 46 (plies ai) lia,
The Prophet elus <i 5 4ule (ted 5\.) 4a whispered something into her ear. When she lifted her
head tears where flowing from her eyes. The Prophet ala Ati y Aule (plleity alta aoain called her
f _close and whispered something into her ear. When she, raised her, head this timeshe was smiling
y yet she was not saying anything,/rather she was silent. Hazrat.Bibi Aishalgie (leis a) ay said
_ that we found this quite strange, Afterwards I asked Hazrat Bibi Fatima Lge olla (lads al Coley
ai © Sregarding this to which $he said; ‘the first time the Prophet aluy All g4ute (lads ai) (he said in my
ay eaipthat today i is my last day. L will meet with my Lord before evening. | heard this and started
: crying and the second time thé Prophet aly at 5 Aye (plaids ail, le said in my ear that I have
i prayed to Allah¢qlais ails that He Makes mé meet you first from my Household and keep you
- with me, upon which I smiled.”*’
? After this Hazrat Bibr Fatimale© (lady oi) (42) brought her two Sons close_to the Holy
RS Prophet aby HW) 5 Ayle (lleiguit ba who gave them some affection and advised in regards to
respecting them.” Then he Called his Blessed Wives and advised them. On this same day, the
A 27 Bukhari from Amr bin Harith.
Nar Bukhari from Aswad from Hazrat Bibi Aishal¥ic cylin Al wy.
2 Muslim from Hazrat Anas (platy ail ah,
3 Bukhari, Muslim.
31 Bukhari from Hazrat-Bibi pag (pleggttl 205),
32 Madarij un Nabuwwah
Ae
34
Prophet aluy ui 5 Aule (pNaig ai) ua pave Hazrat Bibi Fatimalgic (yNaig at) (22) the Glad Tidings of
being the leader of all Women in Jannah.”
The Final Stages:
When the final stages came upon the Prophet aluy ali 5 Aule (Nady at! he he was lying
down wearing a striped blanket and dense garment around the waist. Abdur Rahman, the Brother
of Hazrat Bibi Aishalgie (leis a «4u, arrived at this time with a “Miswak’ (Tooth Stick) in his
hand. The Prophet alos Wi 5 aye qplleig ail tua looked towards him. Hazrat Bibi Aishaail (Sy
Ugic N65 understood and said: ‘O Prophet albuy Ati 5 Agle (Mads ait a of Allah(,ltaig ail
Should I get the ‘Miswak’ for you? The Prophet alwys Ui 5 aye (platy ail ple signaled yes. She
said: should I soften it for you? The Prophet albus 44) 9 4yle (pllei5 at) lua signaled yes. She
Chewed the ‘Miswak’ (Tooth Stick) and passed it to the Prophetalus ii 5 gle (llads ail jle, A
glass of water was by the head of the Prophetaluy Wi 5 4yle (leis ai) (te. The Prophet ai! isha
plus Ad} gale lei would put his hand into the glass and run it over his Blessed face. His
Blessed face would become red then yellow. Hazrat Fatimaie (ollei'g «Ml (4) saw the Prophet
alas All 5 Aue (plats at! be in this state and said: ‘Alas! How much trouble!’ the Prophet i! (he
alag All 9 Ante (lle45 replied: ‘your Father will have no more trouble after today’ (Bukhari from
Anas). At that stage the Prophet alwys 44) 9 4yle (,llei5 a) ,lua was Reciting with his Blessed
Tongue:
‘There is no god but Allah (lass aS, and there is bitterness in Passing’.** Whenever the
Prophet plug Wi 5 Ayle (plais ail ta had the strenoilf to speak he would say: ‘Salaat, Salaat, You
will always remain as one as long as you pray together.’ He continued giving this advice until the
end. Then he looked towards the ceiling and picking his hands up said; ‘O Allah¢,laig aii! |
want to go to RafiqéAala.’ Hazrat Bibi Aishalgic (llega (325 states that ‘I had heard many
times from the Prophet alwys Al) 5 ayle (leis i! le that/fio life df a Prophet is taken until his
abode in Jannat is shown to him and until he has beenygivemthe choice between the World and
the hereafter. When I heard these words from the Blessed tongue of the Prophet 4gl© (,1635 a0) (la
alus 4) 91 knew that the Prophet alwys 44) 5 416 (alas 4) 4a was leaving us and that he had
chosen Mala e Aala-and‘to be’ close to Allahgslai5 4is44” In short the following words where
uttered by the Prophet platy aul gayle (lied 5 i) gle Allahummia Fir Rafiq il Aala and his Blessed
Soul took flight and his Blessed Hand fell.
’. This heart rendering and soul stirring instance which deprived the World forever from, the
_ Blessings of Propheey, ocetirred/on a Monday* between\mid morning and noon on the 12"Yof
© Rabi ul Awwal. The Prophet aluiy All g dple (pled 5 uit! glue age was 63 lunar years and four days.
GY “Hazrat Bibi Fatima Gis 4 (#4 .0n this occasion lamented that my Beloved Father
has accepted the“eall of his Lord and has entered his abode of Firdaus; who shall tell Hazrat
Jibra'eel alu 4sl€ of this news! Then she Stated: ‘O Lord take the soul of Fatima to the soul of
-Muhammad, O Lord make mé happy by seeing the Prophet alas ll g 4gle (lads at) be, O Lord do
not Deprive me from the reward of this affliction and on the day of Judgment donot deprive me
fromthe intercession of the Beloved Prophetabas Ai) 5 Aske (pled 5 anf lua,
A Calamity in Madina, Munawara: )
This tragic news just Feached the Peoples ears and it was as if a major disaster had taken
place. Just hearing it took away thé consciousness of the Companionsdsa) agil (fleas a) ary,
There was_widespread panic in Madina. Who ever heard of this heart wrenching occurrence was
OF
*— Bukhari from Hazrat Bibi Aishalyic (gllig/ail (424, in some narrations it shows that this did not occur on
the final day but-during the final week
Bukharrfrom Zakwaan
Ba Bukhari
34
| ay .
7 ould oy ea
A wy 2 . } o “ 2
‘ : =
35
astounded and shocked. Hazrat Usman (pleas a) 2) was in a trance and sat with his back
against the wall. He could not even speak due to grief. Hazrat Alisgay (sl24g aN eS was in sucha
state that he was sobbing inconsolably until he lost consciousness. The anguish and grief which
-came over Hazrat Bibi Aishalgis (pll24g 40) 4) and the Blessed Wives cannot be put into words.
Hazrat Abbast® (yllaig 40) 2) also lost his senses due to shock. Hazrat Umar’s@i© (lai a) na)
worry and shock was greater than everyone’s. He stood, took out his sword and said aloud: “the
hypocrites say that the Beloved Prophet aly Ali s aye (pled ail (ta has Passed away. The Prophet
plug All 4 Aule Nets ail ba has not Passed away, rather he has gone to his Lord just as Musa4©
alu went to Mount Toor to his Lord and then returned. By Allah¢sll#is 4.444! In the same way he
abuig Alls Ayle (lla i! (a shall also return and wipe out the hypocrites. Hazrat Umarall 2)
dic (slla5 was very emotional. No one had the courage to say that the Prophet 9 4we (pllaig at! (tua
alu ti had Passed Away.
{ “Hazrat Abu Bakr 4 (pllaig ai! (42) was not present at the time of the Prophet’s ai) (ua
alas Al 9 Ayle (plleiy Departure. When he had seen the Prophet in the morning he saw that the
Prophet albus AU) 5 Ale (plladg ait) (a is at Peace and said: ‘O Prophet abuy li 5 4yle (lady a! lia of
Allahcsliad ails! Tt seems you are feeling better now, if you give me permission could I go
home for a while? The Prophet aluy 41) 5 46 (pled ail he gave permission. Hazrat Hazrat Abu
Bakrais (,lle45 2) 2) went home, which was at a distance of one mile from Madina. When he
heard this news he immediately came to Masjid Nabvi on horseback in a state that he was
sobbing inconsolably. He got of the horse outside the door of the Prophet’s 4! 5 4ule (lai ai) ple
elus Mosque and went towards the Blessed Home, took permission of Hazrat Bibi Aisha a) (42)
lgic Ullais and entered. The Prophet aluy All 9 Aue (ples ai) ba was on his Blessed blanket and all
of his Wives were surrounding him. All. the Wives covered their faces due to Hazrat Hazrat Abu
_ Bakr'sos aii) 4) arrival, apart from Hazrat Bibi Aishaie Upllad s ai) (4). Hazrat Abu Bakrail wy
“as (s255 removed the cloth from the Blessed Face, /kissed, His albus 40) 5 Ale (pais at) tue
Forehead and started crying.
.. ,2- Hazrat Imam al A‘ima, Ali al Murtaza 9439 (Aas al aS.
Roza Pak: Najaf e Ashraf, Iraq.
Birth: 15, Rajab 23 BH; October 11,599 CE.
Shahadat: 21, Ramzan eee 18, ‘Nay 662 CE. , °
7 »*
>
Sa Phases:
a Childhood, ‘ope nearly 10 years, 4 P
b. "Duration i in theService of the Holy Prophetabay 4M) 5 aye cplleis atl ue, nearly 23 years.
C3 Duration of Avoiding the Government, approx 25 years.
~
36
y (dd. Duration of the Apparent Khalifate, 4 years 9 months.
ow
, The 'Amir ul Mo'mineen' (Commander of the Faithful), Hazrat Ali sgag (lig ait as, Son
Me of Abu Talib, the first of the Imams of the Believers, the truthful one and the trusted one,
Blessings on him and his Pure Family, he was the Paternal Cousin of the Apostle (aig ail (lua
play All 5 Ale of Allah¢s4 3 4ilaiu, his Son-in-Law, being married to his Daughter, Hazrat Bibi
e: Fatima tuz Zahralgs ('plla55 ai 25, the Chaste, Mistress of the Women of the Universe. He was
the Lord of the 'Wasiyyin' (Testamentary Trustees of Authority), the Best of Blessing and The
7 _ Peace of Allahgllsis i624 be on him. He was born in the Kaaba in Mecca, on Friday, the
thirteenth day of the month of Rajab. Nobody before, or after; him has ever been born in the
e of Allahcallaag CR ECvwy It was a mark of him being/honored by Allah (ls35 43S the Most
gh. He was the first of the Family of the House and of the way) (play a) Olney
~ _ Ogeael to believe in Allahgsla4s 4ilasu and His Apostle | sua, He was the first
Male whom the Prophetelas Atl Aye (plats ai) lua s oned to Islam and who answered. He
nstantly defended aith and fought against those who supported deviation (from the truth)
despo' He spread the Teachings of the ‘Sunnah! (The Practice of the Holy Prophetail (she
AN 9 gle cyllais) and thie © Qur’an Sharif, judged with justice and enjoined Tem . do good.
s the “ye c won be born in the Kaaba (The,H ouse of 7 ia a9 Atlas
ie
er homage to the Holy Prophe
offer j rayers after the Holy oe
t to receive Religious Instructions from the Holy eine Ra i)
or
°
I
to sleet in the Prophet'saluy :-s (lai ai! he bed on the
“¢ a
ba hich the Holy Prophet
'
y
t
4
cf
331
When Hazrat Ali sg (slag 4! pS was five years old, the Holy Prophets 4ule (platy ail (bua
aluy ti kept him at his Blessed Home and took care of him. He was thus groomed in the home of
the Holy Prophetalus Ui 5 yl (qliaig ai! la until he was ten years old.
His Features:
Hazrat Alisesy (sl835 4! aS was of excellent built and not very tall in height. He was tan
in color and very handsome. His face was very beautiful and would always be shining like the
full moon. He had huge, black shining eyes. His shoulders were broad and well built like that of
a lion. His beard was long and full. His body was very muscular, and his body was covered by a
lot of hair. His hands and wrists were very strong and firm. If he gripped anyone with his hands,
the person would not be able to breath. His thighs and legs were also very strong and firm. He
walked very swiftly in the manner that the Holy Prophetaluy ali 5 Aule (Nag ail tua walked. He
was so ae thy: that if he wished, he wore summer clothes in winter and winter clothes in
summer.’
Accepts Islam:
Almighty Allah(stig 43544 Commanded the Holy Prophetabuy 4 9 4gle (pllaig ail ia to
Propagate Islam amongst his family first and to correct their habits and behavior. This, the Holy
Prophetalus 4) 4x6 (pling ail ple did and he first invited to Islam, Hazrat Bibi Khadijaai ene)
Ugis (45 and Hazrat Syedna Abu Bakr4ie (lla5g at (2). He also invited Hazrat Ali(49 a Js
$429 who happily accepted Islam. He was the first amongst the Youth (Children) to accept
Islam.*”
His Excellence: ;
Allama ibn Hajr Makkidie (p!645 0) 4) writes in Zawaajit, that Hazrat Amir Muawiya
Ais (slaty au (2) asked"Hazrat Zarartic (ply a 2) to explain-the qualities of Hazrat Alia! ays
949 (311855, He said, “His Knowledge was vast. He was\'Arif Billah' (One who has Gnostic
Knowledge of Allah¢leis Aji), and strict in the issues of 'Din' (Religion). His spoke words of
righteousness which differentiated right from wrong. Every decision of his was full of justice. He
did not desire the pomp and splendor‘of this World. The night and, the silence of the night was
very dear to him. He would often cry in the fear of Almighty Allah¢,le4s ails, and he would
sometimes be in deep Meditation. He was.always quick in aSsisting others),He al Win shunned
AhisNafs e¢ Ammara Bil Su! (Lower ‘or Animal Self,Commanding to Evil). He preferred thick
clothing. He ate any food that was present, and did not give preference to its taste. When he was
amongst us, he seemed like"ne of us and did not care about his status. Whenever anyone called
him, he went to them. Eyen though he was so-humble and we were so close to him, we still were
7 lip Ota to talk to him. He always respected those who were inclined to Religious affairs. His
friends were the poor and the needy. Even ifta person was very famous and was guilty, he knew
that his case would not be overlooked by Hazrat Alis¢ay (st¥ig ail aS. A weak person never
- feared that he would look down upon him, due to his weakness.
Hazrat Zarar “us gpltais as) 2) swore an 'Qasm' (Oath) and said, “I saw that when it
became dark and even the stars were hidden, he was standing in the “Mimber’ (Pulpit) and firmly
holding his beard and was in 4 state as ifa snake had bitten him. He was weeping and calling out
to Almighty Allah¢llaig ai. He was saying, ‘O Materialistic World, O Materialistic World!
You have turned.towards me. You have looked at me. Stay away from me! Stay away from me!
™. Go.and try to deceive someone elsé. 1 have'given you three irrevocable divorces, in other words,
oe left you, because your age isless, your pleasures are destructive and there is much fear by
4
36 Masaalik as Salikeen
37 Tkmaal fi Asmaa ar Rijaal
38
being with you.’ He used to be sad about himself and would spend his time weeping due to the
fear of Allah(sllaag ag,”
When Hazrat Amir Muawiyat (1855 ai) (42) heard this, he began to weep so bitterly
that tears ran down to his beard, and he could not stop weeping, until he wiped his tears with his
sleeves. The entire gathering also wept. Hazrat Amir Muawiya*s (lads 4) (2) then said this as
he wept, “Allah¢sllais 43184 have Mercy on Hazrat Alisgey (oly ail a JS. I swear by Allah4isis
(sll845, he was just as you have explained him to be.”* .
He is the fourth Khalifa of the Prophetabyy 40 9 4yle (1245 ai! (se and much has been said
by great Scholars in his praise. His praise is also present in the ‘Ayaat’ of the Qur'an and in the
Hadith of the Prophetalus N 9 Aue (plle4g ail tue, Hazrat Imam Muhammad Ghazali (allay Ai) daa)
4c writes in 'Ihyaa ul Uloom' that on the night of Hijrat, when Hazrat Alisgag (qleig ait euS was
asleep in the Blessed Bed of the Holy Prophetalus 4l) » age (qllaig ail lua, Almighty Allahaita ys
(slle45 sent a 'Wahi' (Revelation) to Hazrat Jibra'eelalu 4 and Hazrat Mikaeelalu le that, “I
have made the two of you brothers to one another and I made the age of one from amongst you
more than that of the other. Is there any from amongst you that will give part of your age to the
other?”
Neither of them answered. Almighty Allah¢qlte4 s PRES) said, “The both of you are not the
example of Alisgsy (x45 4) aS, I have made him the Brother of my Beloved Prophet (he
alary Ui 5 Aut (Hes, Look, he is asleep in the bed of his Brother and is willing to sacrifice his life
for him. Both of you go to earth and protect him from his enemies. Hazrat Jibra'eelalbs 4:6
descended and stood towards the head of Hazrat Alis¢ag c-ll24g 40) aS and Hazrat Isra' feelalu ale
stood at his feet, protecting him for the entire night.” It-was on this, that Almighty Allah itis
(slats revealed the Ayat, “Some persons sells their life in Pleasing Allah ¢slaig 4384, and Allah
(lag 45444 is Most Compassionate towards His servants.”(Surah Baqgara).”
Hazrat Ibn Abbas4ie (alles 4! 42 reports that once)Hazrat Imam Hassan (slats A gid
4%€ and Hazrat Imam Hussain (plai5 i) (2) were very ill. The Prophetall » age (plaig ab) oe
alus, Hazrat Abu Bakréic (leis a x) and Hazrat/Umar ic (-l255 «i! came to visit the
children. On leaving theSahaba e Kiraame¢© (sleds abl (2 requested that Hazrat Aligtais al US
4424 take some 'Munnat' (Vow) on behalfof the children. Hazrat Ali S¢3G\(45 4M aS, Hazrat
Bibi Fatima ie (ea ail 4, and their female servant all took the vow to keepythree fasts each,
so that Almighty ete a May Bless both the Children with 'Shifa’ Gerth).
ar, ——
go 3 ; pel Bl abl patag
“ed Nose ded desl sgbalas ol
wsdiad B56 STIS
A NS GOS HE G94 if ani GOs or oe “‘~S
Ae Ieee 24 abSgs |
S All three of them Kept the first fast, but there was nothing in the house for 'Iftaar'
Break
ing the Fast). Hazrat Ali sg&g (slg a eS then bought three portions of flour on credit
— Pa .
~ Masaalik as Salikeen.
a Kashf ul Majuub, Page 260.
38
7
39
from a Jew called Sham'oon. He gave one portion to Bibi Fatima ie (lag a) 42), who made
five unleavened bread with the flour. As the time of 'Iftaar' arrived, and they were about to eat, a
Beggar came to their door and said, “Salaam upon you O Ahl e Bait of the Prophet (149 ail ha
plus Ati ssi. I am a poor Muslim from amongst the poor Muslims. Please feed me with
something and Allahgqtsa5 4ilai4 shall feed you from the bounties of 'Janna' (Paradise).” When
they heard this, all of them gave their bread to him, and they slept after drinking some water. The
next day, they sat for 'Iftaar' when they heard someone say, “I am an Orphan please assist me.”
Again, all of them gave their share of food to him. This happened again on the third day, when a
captive asked for food, they gave all their food to him. When morning came, Hazrat Alia) aJs
9429 dell835 took Hazrat Imam Hassan (ylle35 ai) 2) and Hazrat Imam Hussain (glleig a) 2)
4isto visit the Prophetalus 4] 5 ale Jats ai! ple, When he saw how weak the children were, he
went to Bibi Fatimalgic (145 4) (42) and saw that she too had become weak. This caused much
sadness to the Prophetabuy ti 5 Agic (‘llaig ail .tua It was then, that Hazrat Jibra'eclalbu ule
descended with this Ayat of the Holy Qur'an, “And they feed the Poor, Orphans and Captives, in
His love.”
Hazrat Dharr bin Hubaish® (ais ai 2) reports that Hazrat Alis¢sy dell23g ail aS said,
“I swear in His Name who caused a tree to grow from a seedling and who created life, that the
Holy Prophetabsy 4) 5 ayle (pled g atl (sua said to me, “O Ali! Only he shall have true love for you,
who is a 'Momin' (True Believer) and he who has enmity against you is a hypocrite.” _
Hazrat Imran bin Haseenie (p14 0) (4a) reports that the Holy Prophet4s© (plleig ai) (be
albus “ll 5 said, “Ali is mine and I am his, and he is the Beloved of all the Believers.”"!
Hazrat Sahl ibn Saad4ie (plaig atl 42) says, “On the day of 'Khaibar' ('Ghazwa' (Battles
partaken with the Holy Prophetalws All 6g Ayle Upllai'y i) Le) Fortress of the Jews who opposed
Islam), the Prophetalais Wis 4sle (plleis uit) tue said, ‘Tométrow I shall give this flag in the hand
of that person, through whom Almighty Allah(la5 4G Shall Grant us Victory. That person
loves Allah¢ellsa 5 Ais and His Rasodlalas Ali 5 Agle (flag ail (tie and Allah¢ellais ail and His
Rasool alas aii 5 ale (plieig at! be love him.’ When morning came,all the Companions! 5) 92)
Cras! agule ‘Mais of the Holy ‘Prophetabus Ad} 5 Ale (Mais atl ,tuacame into the Court of the
Prophetalug AN 5 ule (Nets i) be hoping that they would/be the oné who shall be chosen in
‘whose hand the flag shall"be given, but the Prophetalas AN 5 Aule (lads atl .Lavasked, “Where is
Ali bin Abi Faalibs¢>9 (1245 4) 6S?’ It was said that his eyes were sore through an infection.
The Prophetabiy li 5 Ase (AIS 5 ab) ta said, ‘Call him’ He was'thus called and the Prophetai) gla
Lf by palas All 5 +4 (pllaiy plaged his Blessed Handyon his eyes and they became Well, as if they had
me
é
a oe
ox
‘
4
=
never béen sore. He sels A 5 le iptta 5 uit! (lua then gave the-flag in his hand.”
His Character: ~~ a
The life of Hazrat Aligges (lig 40) aS was a beautiful éxample of Good Character. It%s
- Stated that even though he,was Blessed with an exalted status, he never showed himself to be
above others. He always lived a very simple,.and humble life. He also helped with the household
chores. He would often be seen sewing apatch to his torn clothing: Even when the Prophet.
plus At 9 dule (piled ail had Commanded the Sahabads>! agale (lla a! G1) (Companions) to dig
a trench, Hazrat Ali s¢e9 (lla 40 »S/worked like an ordinary laborer.
~*~
\
iY Masaalik as Saalikeen, Vol 1, Page-145
41 Sunan al-Tirmidhi
# Sahih Bukhari - Sahih Muslim
6
'y
oo
¢
~\ .
ox
‘
>
40
His Kindness and Generosity:
He was a very kind and generous personality. He never caused pain to anyone. Even if
someone committed an error, he explained to him with great kindness and love. Hazrat Abu Dhar
Ghaffaritie (1245 i) 42) says, “Hazrat Alis¢a9 (stg a aS was very exalted, brave, Truthful,
soft hearted and kind. The desire to help the poor flowed in him like the huge waves of the sea.
He used to travel far away from home, to assist the sick, old, poor, orphans, crippled and
downtrodden.”
His Bravery: 2
Hazrat Abbastus (,105 ai! 42a) says, “Syedna Alisgsy (sllaig ai! aS is the bravest amongst
the people.” It is for this reason that he is known as “Ashja'un Naas”. Hazrat Abu Dharr Ghaffari
dis (leis ail 2) reports that before 'Hijrat' (The Holy Prophet'saluy 4) 9 aye (Naty ai! (tue and
his 'Ashaba'scues>! agale (g!05 4) G) 2) (Companions) Flight from Mecca Mu'azzama), when the
‘Kufaar’ (Disbelievers) were planning to Martyr the Holy Prophetalus all 9 gle (pled ail lua it
also showed his bravery and his Faith in the Holy Prophetabyy 4W) 5 4ule (plleig at) ba, He partook
in all the great battles except in the Battle of Tabook. During one battle, Hazrat Aligsa5g ai! ays
349 and peat Zubair bin Al Awaan4ie (plle4g 4 42) killed 700 'Kufaar' of the Banu Quraiza,
in one day.”
Hazrat Abu Raafi'die (lag ai) (2) says that during the battle of Khaibar, the shield of
Syedna Ali s¢oy (9l#45 ail aS was damaged. He went forward in theLove of Allah¢dlxiy ails and
His Rasoolalus Wi 5 age (lads ai) ue and uprooted the Door of the Fort of Khaibar with his bare
hands and used it as a shied. After the battle, forty strong men together could not move the door
from where it has kept by Hazrat Ali sgay (1245 ai! als.“
Ba'ait and Khilafat: p
Hazrat Ibn As’ad Aue (plaids 0) (44) says that all thé\people of Madina Munawara took the
Oath of Allegiance at the hands of Hazrat Alis¢ss (stig ala S. Hazrat! Ali's ogy (slg ai! aS
Khilafat lasted for 4 years 8 months and 9 days.”
His Vast Knowledge: _
Hazrat Alisg>9 (7845 48! aS attained great Knowledge from the Holy Court of Rasulullah
abs All 5 ute (slag atl Ue. Hazrat Abu Amarté (lei ai) (4) reports from Hazrat Abu Tufail
AS (pleig a 2) that Hazrat Ali o¢>5 (1245 “al aS said, “Ask me whatever you Wish from the
Qur an. Theré is no Ayat that lam not aware of. I even know whether it was revealed during, the
_ day or night, ort was reveale d on soft Our mountainous land,””
rf ae Hazrat “Aliseas Giaig zu es Narrated five hundred and eighty’six “Afhadith' (Sayings of
th@pHoly"Prophetalagati 5 aus Unady « a) a), His Knowledge, wisdom and decisions were so
great that Hazrat Umar e Farooq“ie (1055 ail.) says, “The best Judge amongst all the 'Sahaba
Creal agile (NS ail i) gute y (Companions) is Hazrat Alisxges (lla 5 ail aS.”
Hazrat Saeed ibn Habib“ (slats al) says, “There was no person in Madina
Munawara except Hazrat > a (slag 4! aS who could say,” “Ask me what ever you want to
know”.
Hazrat Abdullah . ‘ibn Mas'ood4ie (qlaig ail 2) was also the possessor of great
Knowledge, but-he too used to openly announce the following, “None has more Knowledge of
the 'Fara'iz' (Obligatory Injunctions of Allah¢qlleis ails) than Hazrat Alis¢ay (x24 ai) aS and
A ses AI
*“— Madarij an Nabuwwah
“4 Zarkani, Vol 2, Page 230 - Taareekh al- Khulafa, Page 33
4 Tareekh al-Khulafa
46 Jaami' al-Manaqib
41
none has more understanding than him.” Hazrat Alis¢sy (|L259 ai eS says, “If I wished to
compile the commentary of Sura Fateh, then I would be able to load 40 camels with Books.”””’
Love for Hazrat Alis¢ss (255 ail aS: :
The 'Muhadditheen’ (Narrators of the Holy Sayings of the Holy Prophet4se (ple ai! (lua
aluis Ati 5) have recorded that Hazrat Ali Al Murtaza s¢>9 (1245 ai! aS said, “The Prophetail he
plug All 4 Aule (leis said the following words about me, “You have a special attachment with
Hazrat Esaelw 416. The Jews hated him so bitterly that (Allah(alleig 4.544 Forbid) they accused
his Pure Mother, Hazrat Bibi Maryamlgie (jllaig al «4, and the Christians went over the
limitations in his love to such an extent, that (Allah(slaag cE ENWe forbid) they called him the Son of
Allah(lass cE EN Beware, since there will also be two Groups in your case. One will be those,
Who in your love will hold you in such esteem, that they will transgress the limitations and the
other Group, will be those who will have dislike for you, and they shall target you with their
accusations.”
From these Blessed words, it is evident that both the 'Kharijis' (Heretical Sect of Early
Islam) and 'Shi'as' (Literally Adherents, In this‘Case Adherents to Hazrat Ali ses (pleas ail aS
and the 'Ahl e Ba'ait' (Members of the Family of the Holy Prophetabyy 4) 9 gle (liad at! lua) are
Misled and that the proper ones are the Ahl e Sunnat wa al Jama‘at, who show great love to
Hazrat’ Syeduna Alis¢>s (245 a) eS and yet do not Transgress the 'Hadd' (Bounds and
Limitations).
His Poetry:
In eloquence and command of language, there is none that can be equal to the people of
Arabia. They have the ability to render beautiful impromiptu verses of prose. Hazrat Alia) as
Ge35 (p24 was also a very great poet. He wrote Praises! to Allah(lsig aise, and many poems in
praise-of the Holy Prophetaluy 4) 5 aul (lai ai! ue which can be found in theookMos history
and 'Sirah' (Biographies). A few Stanzas of his Poems are being presented for the purpose of
attaining Blessings.
ey > “| Radeena Qismatal Jabaari feena.
- ~ ‘ _Lana ilmuw wa lil Juhhaali Maalu.
. ! “We atepleased with that which our Lord has Distributed.
- eon That, He Blessed ine with Knowledge and the Ignorant with Wealth.”
' Li Annal Maala Yufni Angareebin
id , wa Innal ilma Yabqaa Laa Yazaalu
iy “Because, very soon, the Wealth will become less and be finished
¢
And ee will remain, for there is no end for it.”
The Martyrdom/ of the Commiander of the Faithful s¢as clL24g ai eS, occurred before
», dawn of Friday, the twenty- first of the month of Ramadan, in the year 40 AH He was a victim of
the sword of Ibn Muljam al Murad, May Allah(la%g 43544 curse him, killed him at the Mosque
ofKufa, whieh he had come out to!in order to wake the people for the dawn prayer on the night
Ny the nineteenth of the month of Ramzan. He had been lying in wait for him from the beginning
of thesnight. When he (the Commander of the Faithful) passed by him, while the latter was
47” Jaami' al-Manaqib
42
hiding his design by feigning sleep amid a Group of people who were asleep, he (Ibn Muljam)
sprang out and struck him on the top of his head with his sword which was poisoned. He lingered
through the day of the nineteenth and the night and day of the twentieth and the first third of the
night of the twenty-first. Then he Passed Away a Martyr and met his Lord, Most High, as one
who has been wronged. He knew of that before its time and he told the people of it before its
time. His two Sons, Hazrat al HassanAie (plleig a) 4 and Hazrat Al Hussaintis (Mads a) a)
performed (the tasks) of washing him and shrouding him according to his bequest. Then they
carried him to al Ghari at Najaf in Kufa and they buried him there. They removed the traces of
the place of his burial according to his bequest which was made by him, because of what he
knew about the Regime of the Umayyads (which would come) after him, and their hostile
attitude towards him. (For he knew) the Evil action and abuse to which they would be led by
their wicked intentions if they had been able to know that (place). His grave remained hidden
until Hazrat Imam Jafar as Sadiqawe (Nleig ai) 4ea5 pointed it out during the Abbasid Regime.
Then the 'Shi'a' (Adherents) knew of it and they began, from that time, to make visitation to his
Grave and on his Pure Offspring. On the day of his 'Shahadat' (Martyrdom) he was 63 years of
age.
The Main Culprits who Conspired to Murder Hazrat Alis¢9 (31245 ai) eS:
After the incident of Naharwaan, a few Kharijis got together at Hajj and discussed current
affairs and after much debate came to the conclusion that until the following three persons are
alive on this earth namely; Hazrat Ali sess (sl243 a0) pS, Hazrat Muawiya 46 (sleds atl 42) and
Hazrat Amr bin Aas“is (plaig ai) (42), the Islamic World will not be free from civil war. Thus
three persons became ready to murder these three people: Abdur Rahman bin Muljam said that *I
shall take responsibility to murder Hazrat Ali sess (leis ail avS. In the same way Nizal and
Abdullah took responsibility to murder Hazrat Muawiyaaie (11259 4) 44) and Hazrat Amr bin
Aasts (leis 40) 2) respectively, and all three of them set off to complete their mission. After
reaching Kufa, a beautiful Khariji woman namely Kitam, further cemented this murderous
intention of Ibn e Muljam. She promised to marry hina if he was successful in his mission and set
Hazrat Ali’s.9¢>9 cslt45 alia S blood as dowry for the marriage.
Thus in Ramadan,40 AH, all three of them, one morning, attacked the three intended
yp victims. Hazrat Amir Mudwiyat© (lai ai) 2) \and Hazrat Amr bin Aastie (leg aie) luckily
' survived this*attack. The attack on Amir Muawiya was not critical or life threatening and Hazrat
. Amr bin Aas4is (pllaag, ai A425 did not arrive to lead the prayer that morning. A deputy attended
» on his behalf and he was murdefed instead. But the life span for Hazrat Ali sgeg (qllaig ai) aS was
AJ cofaplete ‘and he Was Murdered mm this Conspiracy.
} Deadly Attack: ~~ ;
i Isbhag Hanzali states’ that Hazrat Ali s¢ay (245 40 aJS was lying down the morning he
» was wounded. Hazrat Ibn ¢, Tayyah+e (piles 4) (2) came to him at Fajar and requested that he
get ready for Fajar. He ess al ays delayed and remained lying down. He’came a second
time but Hazrat Alisgss (slaty al als delayed again. When he came’to €all him the third time He
S39 called g 40 aS got up/and he was reeiting the following:
“ "Death had come prepared, yet he is not expecting; do not fear Passing, when it is your
guest’; thus he ss9 (pllaigil aS came to the Mosque and woke up Ibn e Muljam who was
sleeping inthe Mosque. When he So (x45 «i! aS started Prayers, his head was in Sajdah and
Te heart was offering Prayers to\the Lord, at precisely that moment the treacherous Ibn e
Muljam made a deadlyattack with the sword. His. 9439 (,1¥#4g 40) aS Blessed head was injured and
43
Ibn e Muljam was arrested by the people.** Hazrat Ali sss csl#45 41! aS was so badly wounded
that there was no hope of his living and that’s why he s¢ay (149 ai! aS called Hazrat Hassance4y
dic (glaig ail and Hazrat Hussaintic (jag ai) 2) and gave them invaluable Guidance and
stressed upon them to show kindness and generosity to Hazrat Muhammad bin Hanafiyaa) (2)
Ais ‘leS 5,
Hazrat Jundub bin Abdullahte (1-255 4) 2) Stated: Amir ul Mo'mineen should we
pledge allegiance to Hazrat Hassantis (lady a) (2) after you? To which he 4 (,llaeig al na)
replied: I do not want to say anything regarding this matter, you people decide for yourselves.
After that he gave various Guidance. He asked Hazrat Hassan4ie (1455 4! (2) to perform his
Bath and said that the ‘Kafan’ (Shroud) should not be expensive because I heard the Prophet We
alurg All 9 Aule plaids at! say that: ‘you should not get expensive cloth so that it would rot away very
quickly.” Take me at an average pace, not to go quickly and not too slowly, if it is good then you
are taking me quickly towards it and if its bad then you are removing me from your shoulders
guickly.’* Hazrat Shoabi mentions that when Hazrat Alis¢ss (slg 40) aS was attacked by the
sword he inquired: ‘What happened to my attacker?’ The people responded that he has been
caught. Hesg¢ay (1245 ai! aS said: ‘feed him my food and provide him my drink, if I remain alive
I shall decide myself and if I am to be martyred then he be given one blow of the sword, no
more.’”’
_The sword was poisoned that’s why its Poison quickly spread throughout Hazrat Alia as
$23 (455 body and on that same day this light of Guidance and grace was extinguished forever,
on the 20" Ramadan 40 AH on a Friday. Hazrat Hassan conducted funeral arrangements himself.
Five Takbeers was said in the prayer of Janaza instead of four and he was buried in Gurree
Graveyard in Kufa.*!
Some of his Sayings:
1. When Blessings come in your way do not drive them away through thanklessness.
2. The wise aims at perfection, the foolish aim at wealth.
3. People, often hate those thing which they do not know or cannot understand.
ye Ask your heart about Friendship; for surely it is a witness that cannot be bribed.
5. One who does not realize his own value is condemned to utter failure.
ey 6 Value of a man depends upon his courage; his.veracity depends upon his'selfrespect and
- "his chastity depends upon his sense of honor.
. ae Success'is.the! cesul@of foresight-and resolution, ‘foresight depends upon deep thinking
{ , and planning. and the most important factor of planning is to keep your secrets to
A >. yourself, ' f
y é Be afraid of a eefiflemfll when he is hungry, and of a mean person when’ his stomach is
full.
s yy). Hearts of people are like wild beasts: They attach themselves to those who love and train
“ them. © :
Ry, » 10. So long as fortune 1s favoring you; your defects will remain Covered.
11. Only he who has the power to punish can pardon.
12." There is no greater Wealth than’ wisdom, no greater poverty than ignorance; no greater
- heritage than culture and no greater support than consultation.
Se Tabari
oo » Tabari. <
Minhaj ul Qasedeen
a Khulfa e Rashideen, pg 290-291.
44
13. Patience is of two kinds: patience over what pains you, and patience against what you
covet.
14. Wealth converts a strange land into homeland and poverty turns a native place into a
- strange land.
15. Contentment is the capital which will never diminish.
16. _ Wealth is the fountain head of Passions.
17. | Whoever warns you against Sins and Vices is like the one who gives you good tidings.
3- Hazrat Syedna Imam Hussain+® (1455 i) (42) bin Ali al Murtaza s¢>9 (A245 il aS,
Roza Pak: Karbala e Moalla Sharif, Iraq.
Birth: 3 Sha'ban AH 4; 10 January 626 CE.
Shahadat: 10 Muharram, 61 AH, Oct 10, 680 CE.
=
& y Four Phases:
a) With the Prophetalas
“~S b) Laem * imately 30°
Years along wi
Vg Agle ella 5 ath, gluc, nearly 6 i et
YS at the’ service of his Father, Hazra Alisg>9 (allay ai aS.
Cc) vhi Brother! fazrat Imam Hassani (lad ai Sy.
&: azrat Imam ic idl nig ai) 4) is the Beloved Son of Hazrat Syedna Aliail ays
a9 (nas and. azrat | i Fatimalgic (Alsi 4) 4) and the most Beloved Grandson of
a Rasulullahalay 40 9 Ants (lla 5 i)
. He was born va p* of Sha'ban i in the year 4 AH in the house of the Holy Prophet.
alug alls Ayle eles 4 aiwhich presented the best image of both the Worlds — the Heaven and the
Earth —a-childswho ‘benefited humanity as if he was Divine Impression reflecting the earth. Our
~“
if
b
45
Beloved Prophet als Ati 5 ule (pleas at) lua gave the 'Azan' (Muslim call to Ritual Prayers) in his
right ear and the 'Iqamah' (Call to Establish the Congregation for Ritual Prayers) in his left ear.
His Father was Hazrat Imam Alis¢sy (145 4) aS, the best model of kindness towards his friends
and the bravest against the enemies of Islam, and his Mother was Hazrat Fatima tuz Zahra) .»2)
lgic (dllais, the only Daughter and Child of the Holy Prophetaluy Ati 5 4ule (leis ail tua who had,
as universally acknowledged, inherited the qualities of her Father. Hazrat Imam Hussaina ..2)
Ais (lads, j is the third Apostolic Imam, then Hazrat Imam Hussain (pllad g au) 42) made 'Dua'
(Supplication Unto Allah)Jss J© for him.
On the 7" day, he was named Hussain“ie (gllaig ai! 424 and his 'Aqeeqa' (the child's head
is shaved on the 7" Day symbolizing Sacrifice) was performed. Rasulullahall 9 4ue (,Ne54 ail (ple
alus commanded Hazrat Bibi Fatimalee (lai 4) (42) to remove his hair and to give silver in
charity, equivalent to the weight of the hair.
Hazrat Hassan (glad 20) (2) and Hazrat Hussaint (p55 at! (2), the two Sons of the
Holy Hazrat Imam Ali ibn Abi Talib seas (45 4) aS and Hazrat Bibi Fatima (plaig ail (2),
our Lady of Light, were respected and revered as the "Leaders of the Youths of Paradise" as
Stated by the Holy Prophetalays 41) g dle (plats ail hia,
Hazrat Imam Hussaini (pllei5 «i (4) was without doubt a very handsome personality.
From his chest down to his Blessed feet he was the image of Rasulullahat 9 4gle (leis at) he
alu», whereas his elder Brother Hazrat Imam Hassan4s (play ail ay was the image of
Rasulullahalws 4M 9 ule (yNa55 a0 ta from his chest up to his Blessed head. The Blessed face of
Hazrat Imam Hussain“s (y1l245 44! ¢.4) was so bright that it would even shine in the darkness of
night.
Hazrat Imari Hussaintic (Nig 4) 2) was’ taught by Rasulullahayi 5 4yle (led ait) je
als, Hazrat Bibi Fatimatie (tei a) 42jand Hazrat Ali gees (1245 ail eS. Holy Prophetatl ie
alerg AN 5 dale tats loved Hazrat Imam Hussain“ (llega! 22 due to his piety and pure heart.
The Beloved Rasoolaliy +t) 5 dulce (piles au! (lal was also aware that the time would come
when his Beloved Grandson would save the Ummah) from destruction at the hands of a corrupt
and tyrant leader.
RasulullahaHs aa! 5 Ale pslais 4) (she loved Hazrat Imam Hussaini yltedg at! 45 dearly.
Hazrat Umar Farooq (Alsi 4 «4 said, “Once, when IT presented myselfvin the Court of
Rasulullahal’s 4M) 5 Aue (Neds ai) te] saw that he was.walking on his knees carrying Hazrat
Imam Hussain“e . (ollais 2) on his’ Blessed back. When Psaw this, I said, “Your modejof
© Mtransport is most splendid. On hearing/this, the Belovedalag 49 4ule (lad ai) le replied, “O
Uihar,"the passenger isvalso very splendid.”
Hazrat Yalla bin Marwatse (1655 4) 2) reports that Rasulullahdi 5 fe (ais ail tue
eluy said, “Hussain is from me and I am from Hussain. Whosoever has kept Hussain as“his
“Beloved, Allah/qlag 431534: jg his Beloved.”
Hazrat Jabir ibn Abdullah“s (glad g a 4) states, “I heard from Rasulullah (plas 5 aM) placa
alg ail gale “Whosoever Wishes to’see the leader of Paradise, he should look at Hussaing«4)
Ais dla g a ibn Alix (Alig Ly es. 77
Hazrat Imam-Hussainis (leis a) 4) was a very kind, gentle, generous, merciful and
Adlah¢s1ai 5 PE Ewin fearing personality. He always cared for the poor and oppressed, assisted the
~) helpless, gave Comfort to those in pain and’sorrow and showed great love and affection towards
tphans. He was the embodiment of the character of his Grandfather, Syedna Rasulullah a) (lua
plugins Aue Utlets and/of his Blessed Parents.
46
His tolerance and patience were also exemplary. This was manifested by the fact that his
Martyrdom had been foretold by the Beloved Rasoolalay Wl 9 4gle (lis ai! ba and even though
he was aware of this, he still observed 'Sabr' (Patience) and waited for the Will of Allah@itas
(sla55 to take its course. Hazrat Imam Hussainie (plaids ail 4) was also Blessed with bravery of
the highest degree and this bravery and fearlessness was manifested on many occasions,
particularly during the Battle of Karbala.
The following incidents should give us a glimpse of the exemplary personality of Hazrat
Imam Hassan4ie (1045 aM (2) and Hazrat Imam Hussaindie (pNe59 ail (92):
Once, Hazrat Imam Hassan4e (pNei5 a) 2) and Imam Hussaintis (lads atl 424 wrote
some words in calligraphy on a 'Takhti' (Board used for Learning how to Write). After they had
completed writing, they both told each other that the other's writing was better. They could not
come to an agreement as to whose writing was better, so they took their work to Hazrat Alia! aJs
$425 (pll255 and asked him to make the decision.
He looked at their work and asked them to take it to their Mother Hazrat Bibi Fatimawwey
Ais (slle3 41. She looked at their work and said that the best person to make such a decision would
be their Beloved Grandfather Syedna Rasulullahalas AN 9 4gle (lady ail (lia,
Both brothers then went to the Court.of the Beloved Rasoolalus Ni 5 4gle (pllaig ail (bua
who looked at their work and said, “This decision will be made by Hazrat Jibra'eelalu 416.
Immediately Hazrat Jibra'eelabu 4 appeared and said, “OsProphet4l) » 4als (glad g ai) (slic
alus of Allah¢ql-ais Ata, this decision will be made by Almighty Allah(dlais aii.” Thus
Almighty Allah¢dlleiy Gast commanded Hazrat Jibra'eelabw +e to take an apple from ‘Janna’
(Paradise) and to drop it over their boards. The best piece of work will be that on which the apple
will fall.
Hazrat Jibra'eelalu 416 then did as commanded and dropped the apple over the boards.
The apple fell and split into two equal pieces, half on the board of Hazrat Imam Hassan a) (2)
4% Jlla3g and half on the board of Hazrat Imam Hussainaie (ll cil za y,
‘Subhanallah’ (Glory Be To: Allah¢lais aie)! This showed that both of their
Calligraphic writing was) equal. It also shows us what excellence has been bestowed on the
Grandsons of Rasulullahabas 4 5 ule (iad ail (ska that the decision concerning their writing is
_ made in the Divine Court 6f Almighty Allah eds PEE
_Onces ‘Hazrat Imam Hassan (plas g 0) 2) and) Hazrat Imam Hussainaie (lad 5 a) oy
had gone outside fora longtime and Hazrat Bibi FatimaAie(jbi 4) 2) became very worried.
» She was still thinking about where the children might have gone when the Beloved Rasool 4 he
7 Aathy Ale (Abad arrived at) her home. She immediately asked her Beloved Father, “Ya
Rasulullahalus Wg aie (iat s ail) be, Hassan and Hussain cannot be found. They have gone out
and we do not know their whefeabouts.”
Just then, Hazrat Jibratéelals 4 descended andisaid, “Ya Rasulullahs +g (pllady a0) (le
aluy 4 theres nothing to worry about. Both the children are at a certain place and Almighty
Allahysaig agli has appointed AngelseYtall agai to protect them. >
On hearing this) Rasulullahabagayi 5 aus (allads 4) (4a went to the spot pointed out by
Haztat Jibra'celalu «le-and Healuy all g ule (play ai) jhe saw that both the Beloved Grandsons
Were resting and.an angel had one of his wings under them and was shading them with the other
wing. The Beloved Rasoolales AN) gAgle (pads ail lua kissed both of them and carried them home
we Hazrat Bibi FatimaAis dolled ah) 2),
"=Once a Bedouin presented himself in the court of Hazrat Imam Hussaini (lad ail (nda
and said, “I heard your Beloved Grandfatheraluy 4) 5 agle (plleig at! (se say that when one is in
47
need of anything, then one should request this from one of four persons; either from a Pious
Arab, or from a Pious Master, or from a 'Hafiz ul Qur’an' (One who has Memorized the Holy
Quran), or from a Graceful Person, and all these four qualities are found in you in the highest
form.
The reason for this, is that if the entire Arabia received Piety, it is through your Blessed
family, and generosity is your beautiful quality; as for the Qur’an, this was revealed in your
home and concerning your gracefulness, I heard your Beloved GrandfatherAl) 9 4ule (145 at) (ue
alu say, “If you wish to see me, then look at Hassan and Hussain.”
Hazrat Imam Hussain (lig at) nay listened to his words and then said, “I heard my
Beloved Grandfather Rasulullahabyy 4 5 Aue (je45 ail he saying, “Piety is according to one's
Knowledge.” I will thus ask you three Religious questions. I have with me this bag. If you
answer one question | shall give you one third of what is in the bag; if you answer two, then I
shall give you half of what is in this bag and if you answer all the questions, then I shall give you
all of what is in the bag.” :
Bedouin was very pleased and requested Hazrat Imam Hussaindie (plats ail 2) to
present the questions. He asked, “Which action is the most exalted amongst all actions?”
The Bedouin replied, “To have Faith in Allah(sa45 ailsiu.” Hazrat Imam Hussainail eo 8)
Ais (\la55 then asked, “What protects a servant from destruction?”
He answered, “In having complete 'Tawakkul' (Trust) in Allah¢qltady aii.” Hazrat Imam
Hussainve (pais a) (2) then asked, “What is that through which a servant attains his splendor?”
He answered, “By Knowledge which is accompanied with good deeds.”
He asked, “And if one does not have this quality?” He answered, “He should have that
wealth in which there is generosity.” He then asked, “And what if one does not have such
wealth?” He said,
“He should be Patient in his Poverty.”
Hazrat Imam Hussain“te (1249 i) 42) then asked, “And what if someone is not in such
Poverty (where he is Patient)?”. The Bedouin replied, “Then he should be struck by a bolt of
lightning.” On hearing these ahswers, Hazrat Imam Hussaindis (!645 2 (+4) smiled and gave
him the entire bag.
“
: Once Hazrat ImantHassan4® (plaids ai! 4), Hazrat Imam Hussain“ (glad ai 4) and
) Haid Abdullahtibn Jafartis (185 i 4) had gone together.on Hajj. On their way, the camel,
_/° . which was carrying food, water and belongings, went astray and was left far behind.
rf ah They came to.a shack belonging ‘to a very old woman. All three of them went over to the
a shigioke “and told the woman that they were. yery thirsty and asked if she could spare them
I something to drink. The old woman kindly milked her goats_and presented the goats milk for
” them to drink.
i They then kindly asked if she had anything for them to eat. The old woman said that the
© food"was not prepared but if they wished to wait, she would slaughter the goat and cook it for
t) > them: They thus agreed to pay The goat was slaughtered and the old°woman cooked a delicious
meal.
All of them haat partook/i in/the meal, and on leaving they informed the old woman
that they were ofthe Quraysh tribe) and they invited her to visit them in Medina Sharif, so that
Ss they may return her generous favor. The three of them then continued on their journey. Her
usband came home later that day\and found that she had cooked the goat. He was very angry
that she had fed the goat to people she did not even know.
48
Some time passed and both the old woman and her husband became very poor. They
traveled to Medina Munawara where they earned very little money, gathering and selling camel
droppings. Once while she was walking in Medina Sharif, Hazrat Imam Hassan“ (lig al 2)
spotted her. He immediately went up to her and asked if she recognized him.
The old woman said that she could not and Imam Hassan“ (1035 4) 44) explained to
her that he was amongst those who stopped at her shack and partook in a meal which she
provided for them. On hearing thisshe was very pleased and she informed Hazrat Imam Hassan
Ais (‘pllais ai 2) of her situation.
Hazrat Imam Hassan (sllaig a (2) took her to his home and gave her one thousand
goats and one thousand dinars in cash. He then asked his servant to take her to the home of
Hazrat Imam Hussain © (155 4) 2) . Hazrat Imam Hussainde (ple5 ai) (4) asked her what
her Brother had given her, and he too Blessed her with one thousand goats and one thousand
dinars. j
Hazrat Imam Hussaini (slla4g aM 4) then asked his servant to take her to the home of
Hazrat Abdullah ibn Jafartis (ples atl (425. He was very pleased to see her and asked what both
Hazrat Imam Hassan and Hazrat Imam Hussain (p45 ai) 4) had given her. She replied that
all together they had given her two thousand. goats and two thousand dinars. On hearing this he
gave her two thousand goats and two thousand dinars.
The old woman was now very pleased, and took the four thousand goats and four
thousand dinars and went to her husband. She presented these to him and said, “This is a gift
from that generous family to whom I had fed one goat.” Subhan Allah¢lleis ails! What
generosity did Hazrat Imam Hussain“ie (pled g ail (2 and his family possess.
May Allahqlaig 431s) Grant us/the "Taufeeq' (Ability/*@pportunity) to instill in us; and
our children the Beautiful Qualities possessed by Hazrat Imam’ Hassani (plLai5 al 2) and
Hazrat Imam Hussain“e (p15 4) . 2) Aameen. R
The Holy Prophet Muhammadaluy 41) 5 4yle (lad atl lua, had openly Prophesied that the
Faith of Islam would be rescued by his second Grandson Hazrat Hussaini (ples ai) (2), when
Yazid, Son of Muawtya, would endeavor to destroy it. Yazid was known for his devilish
character and brutish conduet. He was known as the most licentious of men, The people having
_ known and understood théeharacter of Yazid, framed,a covenant by which Muawiya could not
y appoint Yazid as his successor. This undertaking was given by Muawiya to Hazrat Imam Hassan
Ade lla 5 ail Sy from. whoin Muawiya had snatched power, Muawiya violated this undertaking
i) » Sand nominated Yazid who succeeded his Father. Immediately as he‘came to power, Yazid began
acting it full accordance with his known character. He started interfering in the fundamentals of
i the Faith and practiced every vice and wickedness freely with the highest degree of impunity and
i yet held himself out as the suécessor of the Holy Prophetabys al 9 4ule (lads ai ta) demanding
- allegiance to himself as the leading guide of the Faith. Paying allegiance to Yazid was nothing
short’of acknowledging the devil as Allah(glleig ais If a Divine personality like the Holy
Hazrat Imam Hussain gests 4) ayhad-agreed to his authority, it would be actually
recommending the devil to humanity 10 place of Allah glass 4ilsuu, Yazid demanded allegiance
» from the Holy Hazrat Imam Hussainsie (le45 ai) (2, who could have never agreed to it at any
cost. The peoplefearing Passing and destruction at the hands of the tyrant had yielded to him out
‘we of-fear. Hazrat Imam Hussain (slats a ~4y said that come whatever may, he would never
Syed to the devil in place of Allahgqllady 4344 and undo what his Grandfather, the Holy Prophet
alah g dle Llas ait! slarhad Established. The refusal of the Holy Imam4ic (leis ail x2) to pay
allegiance to this fiend, marked the start of the persecution of the Holy Imam4ie (lla ail 422). as
-F
4 S ,
49
a result he had retired to Medina where he led a secluded life. Even here he was not allowed to
live in peace, and was forced to seek refuge in Mecca where also he was badly harassed, and
Yazid plotted to murder him in the very precincts of the great sanctuary of Kaaba. The people of
Kufa getting tired of the tyrannic and satanic rule of Yazid, had written innumerable letters and
sent Emissaries to Imam Hussain (lad 4) 44) to come over and give them Guidance in
Faith. Although Hazrat Imam Hussain (1245 4) 444) knew the ultimate end of the invitations,
he, as the divinely chosen Imam could not refuse to give the Guidance sought for. When the
Holy Imam with his Entourage had reached Karbala, his Horse mysteriously stopped and would
not move any further. Upon this the Holy Imam declared: "This is the land, the land of sufferings
and tortures."He alighted from his Horse, and ordered his Followers to Encamp there saying:
"Here shall we be Martyred and our Children be killed. Here shall our Tents be burned and our
Family arrested. This is the land about which my Grandfather the Holy Prophet4gl> (lla44 ai) he
aly Ali 4 had foretold, and his Prophecy will certainly be fulfilled." On the 7th of Muharram,
Water Supply to the Hazrat Imam's Camp was cut and the torture of thirst and hunger started.
The Holy Imam's Camp consisted of Ladies, Innocent Children including babies, and some Male
Members of the Holy Prophet'sabuy 4M) 9 4ule (lei au isha Family; along with a Small Band of
some Faithful Friends of Hazrat Imam Hussain¥© (155 i) 2) who had chosen to die with the
Holy Hazrat Imame (245 «i 22, fighting against the devil for the cause of Allah¢sllaig aS,
The Day of Ashura (10th of Muharram):
At dawn, the Hazrat Imam looked at the army of Yazid and saw Umar ibn Saad ordering
his forces to march towards him. He gathered his followers and addressed them thus:" Allah
(plads PEW) has, this day, permitted us for our Martyrdom. So Prepare yourselves to fight against
the enemies of Islam with patience and resistance. O Sons of the noble and self-respecting
persons, be patient! Death is nothing but a bridge which you must cross after facing trials and
tribulations, so as to reach Heaven and its joys. Whichyof you do not like to go from this prison
(World) to the lofty palaces (Paradise)?" Having heard the Hazrat Imam's address, All his
Companions were overwhelmed and cried out, " O our Master! We are all ready to defend you
and your Ahl ul-Ba'ait,~and to’sacrifice our lives for the cause of Islam."Hazrat Imam Hussain
dus (plats ai) 2) sent out from his camp ‘one after another to fight and Sacrifice their lives in the
way of the Lord. Lastly, when all his men and children had laid down their lives, Hazrat Imam
_ Hussdintic (pllaig i! 2 brought his ‘six- month old baby Son, Hazrat Ali al Asghar al tex)
-Agle (llats and offering hit’ on/his own hands, demanded some water for the baby, dyingjof
» thirst. The thirst of the baby was quenched by a deadly poisoned arrow from the brute's forces,
7 Wiel Stined the baby’s neck to the arm of the helpless Father. At last when the six-month old
baby also was killed, Hazrat Imam Hussainé (plledg ail 4) Addressed Allahglleiy Ail: "O
Lord! Thy Hussain has offered in Thy Way, whatever Thou hath Blessed him with. Bless Thy
» Hussain, O Lord! with the.ae¢eptance of this sacrifice..Every thing Hussain could do till now
was through Thy help and by Thy Grace."Lastly Hazrat Imam Hussaintie (lei i) 2 came
into the field and was killed; “the details of which merciless slaughterare heart rending. the forces
of Yazid having killed Hazrat mam Hussain 44 (plla5 5 ai! (24, cut and severed his head from his
body and raised-it onea lance. After the wholesale, merciless and most brutal slaughter of the
Holy Imam with ais faithful band, the helpless ladies and children along with the ailing Son of
Hazrat Imam Hussainie® (les «i! é), Hazrat Imam Ali Zain ul Abidin‘! (plladg a) dea, were
ie eSapuive.
50
Sayings of the Holy Prophetalas 41) 5 46 (lai i! Le during his Lifetime with Reference to
Hazrat Imam Hussain (4155 ai) 22):
1. Hassan and Hussain are the Leaders of the Youths of Paradise.
D. Hussain is from me and I am from Hussain, Allah¢llag 4ilau4u Befriends those who
befriend Hussain and He is the Enemy of those who bear Enmity to him.
3 Whoever wishes to see such a person who lives on earth but whose Dignity is honored by
the Heaven Dwellers, should see my Grandson Hussain.
4. O my Son! Thy Flesh is my Flesh and thy Blood is my Blood, thou art a Leader, the Son
of a Leader and the Brother of a Leader; thou art a Spiritual Guide, the Son of a Spiritual Guide
and the Brother of a Spiritual Guide; thou art an Apostolic Imam, the Son of an Apostolic Imam
and the Brother of an Apostolic Imam; thou art the Father of nine Imams, the ninth of whom
would be the Qaim (the Last Infallible Spiritual Guide).
5. The punishment inflicted on the murderer of Hussain in Hell would be equal to half of the
total punishment to be imposed on the entire sinners of the World.
6. When the Holy Prophetabys ll 9 aye (plats ai! she informed Hazrat Bibi Fatimaall 2)
(gis (slg of the Martyrdom in store for his Grandson, she burst into tears and asked, "O my
Father! when would my Son be Martyred?" "In such a critical moment," replied the Holy Prophet
aleng AN 9 dale (piles at) tua" When neither I nor you, nor Ali would be alive. "This accentuated
her grief and she inquired again," Who then, O my Father, would commemorate Hussein's
Martyrdom? The Holy Prophetabss 4 5 ayl (,lleig at) a said, "The men and the women of a
particular sect of my followers, who will befriend my ‘Ahl ul-Ba'ait (Members of the direct
Family/ Household of the Holy Prophetaluy 4) 5 aye (plies ai! (sla), will mourn for Hussain and
commemorate his Martyrdom each year in every century." Tbnm-Saad narrates from Ash Shabi:
Hazrat Imam Alis¢ss (1245 a aS, while on his way fo'Saffin, ‘passed through the desert of
Karbala, there he stopped and wept very bitterly. When interrogated regarding the cause of his
weeping, he commented that one day ‘he visited the Holy Prophetal.s AN) g ule (pllads ai! te and
found him weeping. when he asked the Apostle of Allah css 431444 as to what was the reason
which made him weep, ‘he replied, "O ‘Ali gas (1245 ail aS, Jibra'eelalu 4ule has just been with
me and informed me that‘my Son Hussain would be martyred in Karbala, a,place near the bank
eg _of the River Euphrates. This moved me so much that I,couldnot help weeping."\Hazrat Anas ibn
¥ A Haris"s© (lit 5 at) ea narrates: One day the Holy Prophetalys al » ale (llad gua! lea ascended
the Pulpit to deliver a Serio On to his Associates, while Hazrat Imam Hussaini (aig ai) (te)
» Sand Hazrat Imam Hassan ic (lls a) a4 were sitting before him” When address was over, he
o pubhis feft hand on Hazrat Imam Hussains© (pai a! (x22) arid raising his head towards Heaven,
} said:"O my Lord! fT am Muhammad Thy; slave and Thy Prophet, and these two are the
i Distinguished and Pious Members of my Family who would fortify My Cause aftét-me. O°my
+ ~Lord! Jibra'eeles 4l¢ has informed me that Son Hussain would be killed. O my Lord! Bless my
Cause in recompense for Hussein’ s Martyrdom, make him the leader of the Martyrs, be Thou his
Helper and Guardian and doot Bless his murderers".
Allama Muhammad /Iqbal jsays: Hazrat Imam Hussaintie (jai at! a) uprooted
»» despotism forever till the Day of Resurrection. He watered the dry garden of freedom with the
surging wave of his blood, and indeed he awakened the sleeping Muslim Nation. If Hazrat Imam
Hussainse {lai ait 2) had aimed at acquiring a worldly empire, he would not have traveled
we way he did (from Medina to Karbala). He weltered in blood and dust for the sake of truth.
Verilyshe, therefore, became the bed-rock (foundation) of the Muslim creed; La ilaha illa Allah
(platy ATE, (There is*no pillaliAass aia but Allah¢laig aga),
wv.
4
-
51
_ Hazrat Ghareeb Nawaz, Sultan al Hind, Khwaja Muin ud Din wal Haq wal Millat “xy
Agle (pllaig al says:
Copa Cru} olin Cyd Cera Cpl Cyd Cea Cea} olathe Cpu Col ola
aC Co) TY 2 Lis AS ae jg Sted pd Cd StL ig ahd pes
“He Sacrificed his Head but did not put his hand into the hands of Yazid (Swore Fealty).
Verily, Hussain (glln’g ai 22) is the foundation of La ilaha illa Allah¢lleig Aaa,
Hussaintic (gllad g ai! Ly is Lord and the Lord of Lords.
Hussain“ (,ll245 a0) (4) himself is Islam and the shield of Islam.
Though he gave his Head (for Islam) but never pledged with Yazid.
Truly Hussain“ie ('sl455 «i! (42) is the Fountain head of "There is no Deity except Allah4itsjua
a es
ad
=
!
?
r
=
e
Brown, in his A Literary of Persia Writes: As a reminder, the blood-stained field of
Karbala, where the Grandson of the Apostle of Allah;slls3g ails fell at length, tortured by thirst
and surrounded by the bodies of his murdered kinsmen, has been at any time since then sufficient
to evoke, even in the most lukewarm and heedless, the deepest emotion, the most frantic grief
_ and the exaltation of spirit before which pain, danger, and Passing shrink to unconsidered trifles.
Yearly, on the tenth day of Muharram, the tragedy is rehearsed in Iran, in India, in Turkey, in
Egypt, wherever a Shiite community or colony exists. Hazrat Maula Hussaint (platy a) 2)
was Martyred in Karbala (Iraq) at the/age of 57,on Friday, 10th Muharram 61 AH and is
enshrined there. ~ .
A ¥ ‘
Mazrat Syedna Imam Zain ul Abdbentic (pllaag ai ea bin Imam we. (glladg ail nay :
As. ; /
Roza Pak: Jannat ul Bagi, Madina Munawara.
, Birth: 15 Jumadi Al? = 38 AH; October 19, 658 CE, Tuesday (Ath Thalatha).
piney Muharra AH; October.3, 713 CE, i. (Al Jum ‘ah).
“SES,
his | Father Hazrat Imam Hussaini (aig ai (nz,
Period of his own Imamate. The Tyrant rulers of his age: Nine Persons from
22 years
35 yee
C
es Zeecetp to Hash a, alik the 10th se of Bani Ommaya.
is
'y
a
V
-
wv.
=
52
The Remaining Son: ; ’
Hazrat Imam Sajjad 46 (,!245 a) aay (Hazrat Ali “ule (N45 a0) Ateay ibn Hussainal nay
die (ll055 entitled 'Zain ul Abideend (lai ai! “aa, (Beauty or Best of the Worshipers); 'Syed ul
Abideen' (Lord of the Best of Worshipers); 'Imam as-Sajjad' (The Prostrating Imam) and 'Syed
as Sajjadina wa’r Raki'een' (Leader/ Lord of Those who Prostrate and Bow) and 'Syed uz Zaqi'
(Lord of The Pure) was the Son of the third Imam, and his wife, the Queen among Women,
Hazrat Bibi Shahar Banol¢s (1249 4) 42) who was a Princess from Persia, the Daughter of
Yazdigird I the King of Iran. She was brought as a prisoner of war during the Khilafat Period of
Hazrat Imam Ali sgss (sleig a0) aS during 31 AH. He freed and married her to Imam Hussaing~J
Ac (Seis ail Imam Zain-al-Abideen 4! (1-255 ai) cieay was born from this wedlock. She,
however, Passed Away within 10 days of the birth of Imam Sajjad4ul= (lady a) Meany. He was
born in 38 AH in Madina Munawara.
His title 'Zain-al-Abideen' was Granted to him by the Holy Prophet) 5 4yle (,Nlais ai) be
alus himself who said that on the Day of Judgment a call for 'Zain-al-Abideen’ will be made and
my Son Ali 46 (ylla44 ai) Asay bin Al Hussein will respond to the call, saying 'Labbaik' (Here I
am at Thy service). His other Title, ‘Syed- -us-Sajideen' (The Lord of those who Prostrate
Themselves before Allah¢qlaig aia), was given because of his Devotion to Prayers. He would
pray for long duration's, specially during the nights, and would pray a lot of 'Namaz e Shukrana'
(Prayers of Gratitude). }
Hazrat Imam Sajjad 44 (leis ai) Waal spent the first two years of his life under the care
of his Grandfather, Hazrat Imam Alisa (3245 4) aS and after his Passing in 50 AH, he was
brought up under the care of the Hazrat Imam Hassan4i® (1849 aM) 425, Imam Sajjad ai) “aay
ale (1655 was marfied’to the Hazrat Bibi Fatima (lets a2), Daughter of Hazrat Imam
HassanXc (leis a) 22), Hazrat Imam Hassan“ie (,lle49 ais2) was Martyred in 50 AH and the
Imamate of Hazrat Imam Hussains (lad5 i! 2, started, which terminated on 10th Muharram
61-AH; from where the Imamate of Imam Sajjad we (Aleig atl Aisa) began.
Period of Imamate and Events of Karbala:
Allah(slaig ais yu arranged it such that Hazrat Imam Sajjad Ayle (leis ail ciea) became
severely ill during that battle and could not participate as a warrior. Hé asked the permission to
fight in the battle but Hazrat Imam Hussain (35 «01 .2) told him that he had been assigned a
different typ€ of '‘Jihad' (Holy War) that was to start after.the Martyrdom of Hazrat Imam
. Hussain“s (qliaiy al eSa,, wan umely leading the women and children of the Household of Prophet
© sMohammadelus a gayle (lady 4 .2 into the Bazaars and Courts of Kufa and Damascus.
Hazrat Tmam Sajjad 4! (lai a) isa was made a prisoner of war, together with the whole
Family of the Holy Prophet Mohammadalay at) 5 ule (lai ai! tue, It was at this time that he was
given the responsibility of The Imamate and this was one of the most difficult times when any
- Imam was given this responsibility. Truly speaking, for him, it would have been very easy to die
on the»battle field’as a Mattyr than to be taken as prisoner of war and see all the insult and
humiliations thrown on him and on the Womenfolk of the house of the Holy Prophet (qllaig ai) (luc
alas ati g dale. However/he did what Allah(jl45 431524 wished him to do
After the-Martyrdom ‘of Hazrat Imam Hussain4e (plas a (4a), the survival of Islam
depended on Hazrat Imam Zain ul7Abideen4!> (yllaig at! Aisay, and that also at a tender age of
‘~~. twenty two. He had a very hard job of letting the World know the mission of Hazrat Imam
ussain“s (llai5 ai (2) and exposing the Evil intentions of Yazid and the Bani Umayya He had
to Kéep the message of Islam alive and save it from being confused by the Evil among Bani
Umayya
53
The army of Yazid treated him very badly by putting him in heavy chains. As a prisoner
of war, he was made to travel on the open back of a camel in burning sunshine from Karbala to
Kufa and then from Kufa to 'Sham' (Damascus) - a distance of about 750 kilometers. Sometimes,
he would be made to walk on the burning sands of the desert. This was not all. Women and
Children of the Family of the Prophet Muhammadaluy 41) 9 4te (lai ai! he, too, were hand-
cuffed and treated like they were slaves. The Daughters of Hazrat Imam Alis¢ay (3243 a0) aS and
Hazrat Bibi Fatima tu'z Zahralgie ¢,l055) 40) .2) were treated worse than criminals, their Hijabs
were taken away from them. A caller accompanied them introducing them to the passersby as
"Those who had disobeyed the Muslim ruler, Yazid". They were then presented as prisoners, first
to Ibn e Ziyad in Kufa and then to Yazid in Damascus.
In the courts of Ibn-e-Ziyad and Yazid, Hazrat Imam Sajjad “ule (pleas ail Misa) gave
lionhearted lectures and presented the true Islam to the listeners and introduced himself and his
accompanying Members as the Descendants of the Holy Prophet Mohammad Age (glad g ait) (placa
alus “Wi and the Leaders appointed by Allahcqllaiy 431s, His lectures had such an impact on the
listeners that despite several attempts to kill him inside the Court of both Yazid and Ibn e Ziyad,
could not materialize. Hazrat Bibi Zainabl¢i© (ple 4) (+4) and other Women of the Household
of Prophet Mohammad plug Ali 5 4ule (plats atl be became the Front-line Protectors and were
backed by the people in the Court of Yazid who had still left some shame in them.
To quote one incidence, Yazid asked one of his employed preachers to go on the
'Mimber' (pulpit) of the Mosque and abuse Imam Alis¢+9 (slats 4) aS and his family. When the
preacher finished his lecture, Imam Sajjad 4g! (dlsig ai) Sea turned to him and said, "Be
ashamed of yourself, you Evil speaker. With your words you have displeased Allah Aha
so as to please people" Then the Hazrat Imam “ue (pllaig ai Steal asked Yazid to let him talk to
the people. Yazid refused to do so. The people of Syriaihowever, foreed Yazid to allow the
Hazrat Imam to go on the 'Mimber' (Pulpit).
Once on the 'Mimber' (Pulpit), Hazrat Imam Zain ul-Abideen 416 (plats atl tea first
praised Allah(aeis 4lau and His Messengerabuy 44) 5 aule (llais ai) ta After that the Hazrat
Imam 4g! (plaids ai waxy gave along and very powerful speech, letting the Syrians know the
great position of Hazrat Imam Hussain4 (pleas oh! 42) to Allah(glleis ata, and how Evil Yazid
; aiid his Family were. Part Of the speech i is as follows:
"© listeners, ATlah¢eltaiy 48a has given us (Ahle Ba’ait), six things which no one else
_ has. He has given us SpecialWisdom, Patience, Dignity, Power of Speech, Courage and Respect.
» ‘He gave us special benefit of belonging’to the Family of his Holy Prophetall 9 4sle (Allg al (placa
7 ple TO us belong Hazrat Hamza + (alla 4) cy and Hazrat Jafartic (alLniis a 2). To us
belong Asadullah (The Lion of Allah(le45 AjlSiu Hazrat Imam Alisesy (sllads 4 aS). To us
belong the Leader of the Youths of Paradise (Hazrat Imam Hassan“ (pllaig oh) 2) and Hazrat
-Imam Hussaindi© (leis 2) zy).
"Those»who know me, know me. Those who do not, then know that Tam the Son of
Mecca Mu'azammah. and Mina. I am the Son of Zamzam and Safa. Tam the Son of he who gave
Zakat' (The Poor Tax) to the poor. | am the Son of the best of those who have ever put on 'Thram'
(Single Cloth Apparel for Hajj’ (Ritual/Pilgrimage) and performed Ceremonies of Hajj. I am the
Son of he who was taken on the night journey from house of Allahgsliaig 43144 to the Mosque of
qsa and then to 'Mairaj' {The Holy Prophet'saluy 40) 5 gle (pled ai! ba Spiritual and Physical
A
EE to Allah¢sllaag 4ilsu4 I am the Son of he who“was taken around by Hazrat Jibra'eel “jl
alu forthe (Lote Tree) of the ‘Sidra tul Muntaha' (Boundary between Heaven and The Universe).
Oy
'y
54
"I am the Son of Muhammad Mustafaelas 4) 5 gle (plats ai) ue, T am the Son of Ali Al-
Murtaza 9¢>9 (9243 4) aS who fought the polytheists in the battle till they submitted to Islam and
fought in the presence of The Holy Prophet alwy 4! 5 4yle (sleds ai! ua until his Sword was
broken and to whom ‘Zulfikar’ was given. I am the Son of he who had the honor to migrate
twice in Islam. I am the Son of Hazrat Bibi Fatima (ie (35 4) (2) the best Women of the
World...".
The effect of the speech was so powerful that everybody in the Mosque began to weep
and to blame Yazid. Yazid was afraid that if the Imam continued his speech, there would be a
revolution and revolt. At the same time Yazid could not stop the Imam and get him down from
the 'Mimber'. He therefore ordered a 'Muezzin' (Caller to Ritual Prayers) to give 'Azan' (Call To
Prayers), knowing that this would automatically cut the Imam's speech. But he underestimated
the Imam's bravery and intelligence. The Imam stopped his speech but did not get down from the
'Mimber.' When the Muezzin said " Allahu Akbar" the Imam testified Allah's(!La45 cE EWOr
greatness. When the 'Muezzin' said, "Ashhad’u’anna Muhammad dar Rasulullah", the Imam
stopped the 'Muezzin' from going any further. He then turned to Yazid and asked him. "Tell me o
Yazid, was The Holy Prophet Muhammadealay 41) 5 4gle (plleiy ai! sla your Grandfather or mine?
If you say he was your Grandfather it will be an open lie and if you say he was my Grandfather
then why have you killed his Son and imprisoned his family? Why have you killed my Father
and brought his Women and Children to this City as Prisoners?" Yazid had no reply to give.
The effect of this was to turn the Syrians against Yazid. Everyone of them now found out
about Yazid's crimes that he had committed against the Holy Prophetaluy ali 5 4ule (lady ail (lua
and his Family. They began to blame him and asked for the release of Hazrat Imam Zain ul-
Abideen 416 (154 ail"xiea, and the Womenfolk of the House*of the Holy Prophetdllaig ai) tua
alug di 94s. Yazid was now afraid that if he did not act’ fast his rile would be lost. He therefore
freed Hazrat Imam Zain ul Abideen 4:6 (lady ot) “eaxy andilet him return to Medina with full
honor and respect.
His Life in Madina: ;
Yazid had to freé the’ Hazrat Imam 4g (JLeig ai) wien, out of fear of his own rule,
therefore, Hazrat Imam “4 (pllads «i 2) was still not completely safe fronrhis Evil designs even
_ upon returning to Madina ‘Munawara: Once in Madina,Munawara, Hazrat Imam (piled g ai eB)
gathered theypeople and told them the horrifying stories of Karbala and informed them that, his
. Father Hazrat Hazrat dimame Hussain us ‘ptle4 5 i! (42) and his Companions were Martyred and his
» ~Family Members wete Made prisoners and were taken from one City to another and branded as
traitors. ala .
Hazrat Syedna Imam ‘Ali ibn Syedna Hussainais (Ataig a 42), like his Grandfather,
cultivated land and palm date Orchards. All the human qualities’and attributes were collectively
» present in his personality..He was the complete specimen of tolerance, forgiveness and self-
sacrifice. During Prayers he would get so absorbed.that he did not have any attention towards
anything except Allah(slaig Ato, He.traveled:to Mecca Mu'azammah, on foot, twenty times and
continuously Guided and Conducted people through the attractive melody of the Qur’anic verses.
As the Son of Hazrat Syedna Imam Hussain (1645 ai) (22) ibn Syedna Imam 'Aliail as
HS (ladys, he was under great scrutiny and*could not directly guide those who secretly followed
the. Household of Hazrat Syedna Muhammadaluy Ati 5 ale (lity a) wt. But he conveyed his
ice of the relationship between human and Allahgsltaig PE EWen by the prayers and
supplications that he.offered Allah(,j-245 Pe Ewen during his extensive nighttime vigils in the
Mosque of the Beloved Prophetabss 4H 9 aye (lads ait (lua,
55
Hazrat Imam Sajjad 46 (Lai i waa apprised the people of the hard times that the
Family of the Holy Prophetalus 4M) 5 4yle Jpllxi ai! (sa had to go through. Day in and day out,
people used to go to Hazrat Imam 4u& (pllaig at) eal and present their condolences and hear the
events of Karbala. Once, a visitor named Nu'man came to Hazrat Imam “gle (164 ai) Aieay and
asked him which was the most difficult time he had to face and Hazrat Imam (pllaiy at) dea,
ssl&cried for a long time and three times said "Ash-Sham, Ash-Sham, Ash-Sham". Another
visitor asked him as to how long would he continue mourning and crying and he replied that
Prophet 'Ayub' (Job) al 4s© had 12 Sons and only one of them got lost and he knew that he was
still alive but continued crying until his eyes became white and his back got bent. I have seen
Seventeen Members of my Family being Slaughtered around me like sheep, and you ask me as to
how long I would continue Mourning. -
Another task that Hazrat Imam Sajjad 4yle (,!645 ail “ual did after coming back from
Syria was that he started praying and saying supplications with full devotion. His devotion was
so strong and felt by his Companions and Visitors that they started a Collection of his
Supplications which still exist by the name of 'Sahifa' e Kamila' (Page of The Perfected Ones). It
is also know as 'Sahifa e Sajjadiyya' (Page of Those who Prostrate), As Sahifa al Sajjadiyya,
Arabic: 4lqud! dasa, is said to be the oldest Prayer Manual in Islamic Sources and one of the
most Seminal Works of Islamic Spirituality of the early Period. It is also known as Sister of the
Qur'an, Gospel of the Folk of 'Ahl e Ba'ait' (House of The Holy Prophet4ll 5 4gl& (pllaig at) bie
als), and Psalms of the Household of The Holy Prophet Muhammadaluig Wl 9 Agle (pllaig at! tua,
It consists of Fifty-Four 'Dua’s’ (Supplications), Fourteen additional Dua’s and Fifteen
'Munajaat' (Arabic: Whispering Between The Lover and‘The Beloved, not to be confused by the
Urdu 'Munajaat' meaning a Recital)..In addition to the "Sahifa', there are several other
supplications of the Hazrat Imam 4yle (,!l645 a) ea whieh appéar under different Names. A
Second time, by the order of the Umayyad Kalifa, Abd al Malik, he was chained and sent from
Medina to Damascus and then again returned to Medina Munawara.
He looked after and administrated hundreds of houses of the poor and hunger stricken.
Daily a number of goats were Slaughtered in his house and he distributed all their meat among
the/afflicted: He dressed the naked and the destitute ones and paid their debts and loans. But he
himself took simple meals*and put on simple dress.
if ~ When’ the nights would become dark and all ‘the people went to sleep, Hazrat Imam
Syedna 'Ali ibndmani Hussai nak (play i (22) would get up put the food ina sack and on his
» shoulder. He covered. his face so that he was not recognized* Then he took that food to the houses
Ab * ofthe afflicted and Have Nots and gave it to them.
He administrated and looked after nearly a hundred Guardians-less families. in Medina
i Munawara; most of them comprised indigent; helpless and crippled, handicapped and paralytic
+» ones. None of these families Knew that Hazrat Imam Syedna 'Ali ibn Syedna Hussain) (2)
© is (ies was the one who helped them. But after his Wisaal, when the aid were discontinued
t) > they came.to know that POY Syedna Ali-ibn:Syedna Hussain (Alea ail (2) was their helper
and friend. j
“ ’ A person-came: to Hazrat Imam Syedna 'Ali ibn Hussainais (platy ai) 2) and started
addressing him wath filthy and abusive language. Hazrat Imam Syedna 'Ali ibn Hussaina) ..2)
my, Ate. ('slle5 5 tuned his face towards him without the slightest anger and quarrel or strife and said,
h Brother, if what you say is right and correct, and’these vices are present in me, then Allah
(Aas gradlens May Pardon and Forgive my sin. And ifyou are telling a lie then Allah aig PE EW
May Forgive you and Pardon your sin.
‘
56
_ The man was very much ashamed and asked Hazrat Imam Syedna 'Ali ibn Hussain~~<)
Ais (M249 4 to pardon him. Hazrat Abu Hamza ath Thumalidie (044 ai! (2), who was one of the
friends of Hazrat Imam Syedna 'Ali ibn Hussain “ie (piled tl 25, asked his servant to briefly
define the character and morals of Hazrat Imam Syedna Ali ibn Hussain (plats at! (nay, He
said: "I am in his service for so many years. Whatever I saw was righteousness, piety and purity.
My Lord helps and assists the people and solves their problems, with all the difficulties worries
and preoccupations that he himself-faces." Hazrat Zaid ibn Usamat (llag al 42) was lying on
the deathbed. Hazrat Imam Syedna Ali ibn Hussain4i® (lei 2 (42) visited him, Hazrat Zaid
dic (lle atl (4) was weeping. When Hazrat Imam Syedna Ali ibn Hussainte (lads atl 22)
asked him the reason of his weeping he said, "I have to pay fifteen thousand Dinars as my loan
and debt and my wealth is not so much as to pay off the debt. Hazrat Imam Syedna Ali ibn
Hussaintic (1445 i! (42) said, "Do not weep and be contented, I will pay your entire loan."
His Martyrdom:
Hazrat Imam 4g! (1244 ai) tea kept his life very personal and preferred to stay in a town
close to Madina Munawara from where he would preach the True Religion of Allah(llaig PE EW)
quietly and with character. His character and preaching inspired a large number of people
Specially in the vicinity of Madina Munawara and Makkah Mu'azzama. Slowly the tyrant rulers
of his time began to realize the dangers that they faced from the Hazrat Imam's (Nai ail isa,
als Preaching and Character. His Period of Imamate was full of tyrannical rulers, such as Yazid,
until 64 AH, Muawiya bin Yazid and Marwan bin al Hakam until 65 AH, then from 68 AH until
86 AH the rule of Abdul Malik bin Marwan and finally from 86 AH until 96 AH the Period of
Walid bin Abdul Malik. Amid this growing threat, Walid decided to Poison and kill the Imam
and finally he succééded in his ulterior motives and Hazrat Imam Sajjad “ule (leas al Misa was
poisoned by the Governor of Madina and Martyred on 25th)Muharram 95 AH/ 713 CE.
He was the only Son of Hazrat Imam Hussainte (pllaSg 2) (a5 to survive, for his other
three brothers Hazrat Ali Akbar4le (plas ai) ea), aged twenty-five, five year old Hazrat Ja'far
auls (lady ail wien and Hazrat Ali AsShar “ule (plleig AM) Asay (or Abdullah) who was a suckling
baby, were Martyred during the event of Karbala.
The Lonely Imam:
The third Imam4se (lads «t) a5, upon retuming to Medina, retired™from public life
y o completely; elosed the door of his house to strangers and spent his time in worship. He was in
contact only with the elite “among the Shi'ite's such as Abu Hamza Thumali, Abu Khalid Kabuli
» and the like. The elite disseminated among the people the Religious Sciences they learned from
4) thé imamate (glad i! Aiea, Thus ensuring the continuity of The pistical Knowledge, Bestowed
} by The Holy Prophetpla:s Wl 5 Agle (a5 5 ai) (bua, In this way 'Shi‘ism' (Adherents of Hazrat Alias
i 9629 (lleig 4) and The Ahl ¢ Ba'ait) also spréad considerably and showed its effects during the
+ -Imamate of the fourth Imam 216 (1245 ai) uaa, The third Imam was poisoned by Walid ibn Abd
* al Malik through the insagpeD of the Umayyad Kalifa Hisham i in | 95 AH/ 712°CE after thirty-
RS » five years of Imamate.
Sayings:
1. ~ (Oh people) saaetahe, meditate and practice for the (place, thing) that you have been
= created for; Allah(lesy 43344 did not at all create you in vain and without use.
Ln), There are three (qualities) which if present in a faithful Believer, is supported and backed
~< by Allah (qllaig 4G, and Allah¢slleds aia provides the Shade of His Celestial Throne
ee
and Secures him fom the great horror of the Doom's Day: The one who gives those
rights to the others which they wish, and look forward to, from others. And the man who
10.
11.
12.
fs
iy
Va 16,
17.
b>) 18.
BS 8
19.
on
Dil
does not extend his hand and does not take a step ahead, till he knows (for sure), that his
step is in the (direction of) obedience to Allah (lady 44s or in his sin. And the person
who does not find fault with his Brother till he abandons that fault himself.
The assemblies of the pious men are the invitation to righteousness and piety.
Take care, not to acquire the company of the foolish and witless since they want to
benefit you but harm you, (due to their stupidity).
Take care, not to acquire the companionship of the parsimonious and miserly because
they will deprive you of your wealth which you would be in extreme need of.
Take Care, not to acquire the company of the liar for he is like a mirage (deceiving). He
shows you the near one as distant and the distant thing as nearby.
If someone abuses you (standing) on the right side and then apologizes coming over to
your left side, do accept his apologies.
The looking of a Faithful at the face of his Brother, for the sake of (his) Love and
Affection, is a service.
If people knew what (brilliant result) lies in seeking Knowledge they would have
definitely sought it even by shedding the blood of their hearts and plunging into the depth
of the oceans.
Guard against lies, both small and big, in all conditions, both in seriousness and joke.
And the sins which are the cause of rejection of prayers are:
Bad intentions.
Wickedness of interior.
Hypocrisy with the (Religious) Brother.
Disbelieving in the prayers being granted
Delaying the obligatory services till their fime is passed
Abandoning the achievement of proximity of Allah(a45 pC Eww through favor (to
people) and alms giving.
g. Using obscene language and abusing during conversation.
Be careful, about committing sin along with joy (avoid it) since the felicity of committing
sin is itself a bigger sin (than the actual sin).
Do not step aside“from abandoning the Evil;,although you may have been»recognized
* witht.
The person who is ‘worthy and respectable in His Byes, the World is humble and despised
in his view.
moaoge
~The best Key toythe matters is truth and the best termination and finalization of the matters
\~
is faithfulness, loyalty and fidelity.
He (48 (pllad's ait! wisay) was asked, " Who is most in danger?" he said, "The one who does
not regard the World aS dangerous for himself."
To lessen demands regarding needs from others is the wealth of needlessness.
Indeed, the inner Knowledge*and.'Marifat' (Gnosis) and the Zenith of Religion of a
Muslim is abandoning such talk which is meaningless and futile and the vastness of his
patience and fortitude and his politeness and good conduct.
The meeting of the righteous invites ‘you to goodness.
Beware of the companionship of the sinful, and helping of the unjust.
58
5- Hazrat Syedna Imam Mohammad Bagir 325=) Cyd! abla Agle (Nag ait! Aaa,
Roza Pak: Jannat ul Bagi, Madina Munawara.
Born: 10, Rabi Al Awwal, 47 AH; May 10, 677 CE, (AI Ithnayn).
_Shahadat: 10 Zilhajj, 110 AH. January 28, 733 CE (Do Shamba).
+
Threé Phases : :
a 34 3y Bee mofiths; rd 19 days ye with his cries Hazrat an Hussain A a
days atthe service of his Father Hazrat aa Zain ul Abideen ai) tas,
Vir c. The Beriotl of his own Imamate was 19 years 10 months Und 12 days. ea MLS
% Muhammad Al Bagir “ue; (lady ai J is the Fourth Apostolic
a ‘Imam Of the Sillsila Qadriya Shurwardiya. His Father “Hs Imam Ali Zain ul
ideen Ale (aig alpen, a Son ‘of Hazrat Imam Hussain Mais a! (2) (Hazrat Ali's
“ 5 (AGS ail a 'second Son)} 7)
a
wr nd Mesa ge
i, (lads 3 Aqir is ‘the word "Bagara" which means to Open Up, or to Expand.
1 Bagir' is an abbr ion of 'Bagir Al 'Ilm'4 (allay 4), “aay (He who Opens Knowledge),
HazratImam Moha: d Bagir Av© (lig ai) ea was named, as such, since he introduced and
spread the Knowledge and Teachings of various dimensions, and. implemented the Knowledge
“
) (glla'y i! Kiea and he was popularly titled 'Al Bagir'! a5
7
59
streams in a manner which had never been seen earlier. Allama Nur Allah Shustri says” that The
Holy Prophet Mohammad plug AN) 5 ayle cpllais ai) ue said that Hazrat Imam Mohammad Baqir
Ayle (leis ai) tea) will introduce, spread and open up Knowledge just like the ground is opened
up for cultivation. According to Ibn Khalikan, he received the nickname 'Al Baqir' (145 ai) eal
4uis (The Opener) due to the "Ample Fund of Knowledge" he collected. However, Ya'qubi
believed that he was called 'Al Baqir' "4g (ple a0) Ateay because he "Split Open Knowledge",
examining its depths. The Shiites believe that 'Baqir al Im 4g! (lig ai) aay (The Opener of
Knowledge) was not an ordinary title, because it was given to him by The Holy Prophet
Muhammadabers 4) 5 Aule (gllais at) jlvea, Hazrat Imam Muhammad Bagqir ul (,NLaig at) ea,
instructed people in Precepts of Religion; taught Exegesis of The Holy Qur an; taught them the
ethics of life, and used to strive very hard to educate, culture and guide the people. During the
course of his life, he taught the people thousands of theological and Religious principles, as well
as scientific subjects, and his Teachings have been handled down to us.
Hazrat Imam Muhammad Baqirwe (pllaig ai) “aay, like the other Imams, in Knowledge
and Science, had no equal. Great learned men benefited from his Knowledge and Science and
used to ask him to solve their problems.
Birth and Early Life:
His Mother was Hazrat Bibi Fatima Umm Abd Allahtie (play ait! (424 , the Daughter of
Hazrat Imam Hassandie (p15 aM) wv. Thus, he was the only Imam who was connected with
Hazrat Bibi Fatima tuz Zahra’ gic (1655 i) (+4) and Hazrat Syedna Imam Hassan(sl49 al 2)
445, being 'Najib ut Tarafain' (both from his Paternal and Maternal sides). Hazrat Imam 'A1 Baqir'
Ayls (1655 ai) tea was born in Medina Munawara, around 56 AH (676 AD), when Muawiya I
was trying to ensure that his Son, Yazid I could inherit the Khalifate. When Hazrat Imam Al
Baqirasis (135 ai) “sa was a child, his family was affééted by the Battle of Karbala; he was
three or four years old when his Grandfather, Hazrat Imam Hussain4is (leis ai) 2), was
Martyred.
Hazrat Imam Muhammad A! Baqir 4! (plleig/ atl Aisa was brought up in the Holy lap of
his Grandfather Hazrat Imam Hussain4is. (pa4g 4M 45, for three years. For thirty-four years he
was under the gracious patronage of his Father, Hazrat Imam Ali Zain ul Abideen (aig ai) Seay
Aus a
A Fy
Presence in Karbala:
According. togYa' quéi, Hazrat Imam Al Bair 4:5 {aa i) “aa, was present at Karbala!
f » atthe time of the Gruesome Tragedy ofthe wholesale Massacre of his Grandfather Hazrat Imam
ae
-
Lal
=
4
* Hiigsairite (olla 9 Wi) 2) and hig Companions. He also suffered with his Father’and the Ladies of
the Ahi ul Ba'ait (Household of the Prophetelus i 5 Aule (lei ai) ta) the heartless Captivity
and imprisonment at the hands of the devilish forces at the command of Yazid ibn Muawtya.
Hazrat Imam Mohammad Bagir 42! (li «1 ian was, about two and a half years old when he
had toaccompany Hazrat Imam Hussain “© (pllais atl G2) and the rest of his Family Members on
the journey to Karbala. After t the tiring journey from Medina Munawara to Karbala, he witnessed
the shocking and tragic events of Karbala and then the heart-rupturing events in Syria and Iraq.
After one year of Detention m Damascus he returned in 62 AH to Medina Munawara when he
was 4 years. In.is Youth, he witnessed the struggle for Power among the Umayyads, Hazrat
Sy Add Allah ibn az Zubayrte (1455 A 42) and a number of ‘Shiite’ Parties.
= 7
a
2 Majalis al Mo'mineen (Page 11%
60
Meeting with Hazrat Jabir bin Abdullah Ansari “© (1859 i) .-2):
According to Al Kulayni, The Holy Prophet Muhammad's abu 44) 5 Agle (pleas ait) (lua
only Living Companion, Hazrat Jabir ibn Abd Allah4ie (49 i) (4 would sit in the Mosque
and cry: "Ya Bagir al Ilm, Ya Baqir al Ilm”, although the Residents of Medina Munawara
thought that Hazrat Jabirtie (,le44 4) (42) was insane, On the evidence of the most authentic
Hadith, Narrated by Sunni and Shia Historians, one of the Companions cgeaa) agule (pled il Ol gay
of the Holy Prophet alas 4) 5 aye (pled gai! (ue | Hazrat Jabir Ibn Abdullah Ansari(slais ai) 2)
ai was in the Presence of the Holy Prophet aluy Ali s ale (pllad'y i) a, He asked the Holy
Prophet play 4d) gayle (lLais atl ba about the names of The Descendants from his Daughter
Hazrat Bibi Fatima tuz Zahra ie (plas a) 2) and ‘Hazrat Alisgss clay at aS. The Prophet
alas All 5 Aule (‘plats at) ue told him, “O Jabir, you will have a long life, and although you will go
blind, but you will meet the fifth in Line of my Descendants, whose Name will be my Name and
will Posses the same Characteristics as Mine, who is mentioned in the Torah as Al Bagir. He will
split open Knowledge extensively", who will walk like me and who will be the Imam of the time.
When you will meet him, give my Salaams to him”. ’
As predicted by the Holy Prophet alug aii ale (lle ai! ue, Hazrat Jabir ibn Abdullah
Ansaritie (1255 a 2, had a long life and became blind in his old age. But he devoutly waited
for the time when he would meet the Imam. Each morning he would come out from his house, sit
by the road side and wait for the sound of the footsteps to recognize the Imam.
One such day while he was waiting in the street of Madina, he heard someone walking
towards him, the sound of footsteps reminded him of the way Holy Prophet 9 4s (qlixig ail lie
elu used to walk. According to Al Kulayni, Hazrat Jabir ibn Abd Allah4ie (1245 2) 25 met
Hazrat Imam Al-Baqirals (eis a) ad) and asked, "By Him in whose Hands is my Soul, O
Boy, what is your Name?" When Hazrat Imam 'Al Baqir'y4ule (135 ai) Aa, answered that he
was Muhammad ibn Ali ibn al Hussain, Hazrat Jabirtie (leg ot) 2) "approached him, kissed
his head and swore by his Father and Mother that The Holy Prophet Muhammad4gl© (1655 a0) (bua
alus ali » had recited Greeting upon him." He said, "Son of The Holy Prophets “ue (pllaig ai) ie
aluy ti may I be taken Ransom’ for You} accept the 'Salaam! (Salutation) of The Holy Prophethe
alg Ai 9 46 (Mei ail, He-asked me to Convey it to you". Hazrat Imam JafarSadig (diets atl aaa)
f _Age=states that his Father*burst into tears on hearing \this and said "Jabir my Salutation to my
’ fi Grandfather until this sky and_earth survives. You conveyed the Salam of my Grandfather to, me
so I convey myySalam to; ‘yOu a§ well": Hazrat Imam 436 (laa) 4) tea, took him’ to his home,
Lf » asked his friends to gather as many people as they can. When they all'assembled in his house, the
ay Infam “asked Hazrat Jabirsis (elas s 4) (2) to tell the whole story again. Hazrat Jabir gelled g at! way)
i 4ic Narrated the story, they all cried and attested in unison of his Imamate and also the names of
i the other Imams in his line up to the Twelfth Imam.
After the Tragedy of Karbala’, the Imam passed his time Peacefully in Medina Munawara
Praying to Allah(jeis Alas and Guiding the People to the Right Path. Yazid, the Son of
Muawiya, had slaughtered ~Hazrat Imam Hussain (platy ay. Yazid, himself had
completely realized the Evil Consequences of his deeds even during the short Period of his rule.
»» His Son Muawiya, the’ Second, refused to accept the Khalifate saying: I cannot favor such a
throne which hasbeen ereeted on the basis*of oppression and tyranny. Ibn Hajar al Haytami, a
\~. famous scholar belonging to the Suimite School says: Hazrat "Imam Muhammad Al Baqir “a5
(144 4! has disclosed the secrets of Knowledge and Wisdom and unfolded the Principles of
Spiral and Religious*Guidance. Nobody can deny ‘his exalted Character, his Allah(Ne43 PE EW
Given Knowledge, “his ‘Divinely-Gifted Wisdom and his Obligation and Gratitude towards
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Spreading of Knowledge". He was a Holy and highly Talented Spiritual Leader and for this
reason, he was popularly titled ‘al Baqir' which means ‘the expounder of Knowledge’. Kind of
heart, spotless in character, , Holy by soul and noble by nature, the Imam devoted all his time in
submission to Allah (,laiy eR EwWn (and in Advocating the Teachings of the Holy Prophet 4) (lua
alurg All 9 Aulc (leis and his Descendants). It is beyond the Power of a man to count the deep
impression of Knowledge and Guidance left by the Imam on the hearts of the faithful. His
sayings in devotion and abstinence, in Knowledge and wisdom, and in Religious exercise and
submission to Allah;ltsis ailsiu are so great in number that the volume of a Book is quite
insufficient to cover them all."*’ The Holy Imam managed to collect the Teachings and reforms
of The Holy Prophetalsy 41 9 4ule (sleds atl a and his Ahl ul-Ba’ait in the from of Books. His
Pupils compiled Books on different branches of Science and Arts under his Instructions and
Guidance. In the excellence of his Personal Purity and Holy Traits, Hazrat Imam Muhammad 'Al
Bagir' “ule (Mais ai) isa was a model of the Holy ProphetaLu.s Ad) 9 Agile (lads at be and his
Great Grandfather, Hazrat Ali ibn Abi Talibs¢sy (lies ail pS. His Admonitions created a
Spiritual Sensation among the Muslims in General. He was not only Hospitable even to his worst
enemies but also used to continually exhort them to the Right Path. He urged people to earn their
livelihood by their own hard work. The Holy. Imam 4ul& (1835 ai!) xia) gave much importance to
convening 'Majalis' (Meetings) in Commemoration of the Martyrdom of Hazrat Imam Hussain
Ais leis ail 5. Kumayt ibn Zayd al Asadi, one of the most famous and highly talented poets
of that'time, used to recite the Elegy of Hazrat Imam Hussainsie (plle4g a 44) in those Majalis.
Such type of “Majalis’ (Gatherings) were also greatly encouraged by Hazrat Imam Ja'far as Sadiq
ayle (less ail Aiea and Hazrat Imam ‘Ali ar Rida © (gllaig a) “tea, the Sixth and the Eighth
Apostolic Imams. Hazrat Imam Muhammad AI Bagqir 4! (Alig. aay continued his Preaching
Peacefully till 114 AH. On 7th Dhu'l Hajja, when he was fifty-seven years old, Hisham ibn
‘Abd'ul Malik ibn Marwan, the then ruler, got himyMartyred through Poison. The Funeral
Prayers for this Holy Imam were conducted by his Son, Hazrat Imam Jafar as Sadiqai) <i)
4yl€ (leis, the Sixth Imam, and\his Blessed Body was laid to rest in Janna tul Baqi, in Medina
Munawara. Al Allama atWabataba'i writes; Hazrat Imam Muhammad ibn ‘Ali al Bagir a) dea
4xi6 (lx55 (the word ‘Baqir meaning he who cuts and dissects, a Title Siven.to him by the Holy
Prophet play li y dulce (pled ai! (la) was the Son’of the\Fourth Imam and was Born im57/675. He
was present at the event of Karbala’ when he was four years old, After his Father, through Divine
- Command and the Decree \6f those who went before him; he became Imam. Im the year 114/732
» he. was Poisoned by Ibrahim ibn al Walid ibn ‘Abdullah, the Nephew of Hisham, the Umayyad
kil PD uring the Imamate of the Fifth Imam, as a result of the Injustices of the Umayyads,
Revolts and Wars broke out im some corners of the Islamic World every day. Moreover, there
were disputes within the Umayyad family itself, which kept the Khalifate busy and to a certain
- extent left the members of thé Household of the Prophetalus Wi) 9 aule (llads 4) Lt alone. From
the other side} the tragedy of Karbala' and the oppression suffered by the Household of the
Prophetabeyy 41) 5 we (ladip ait tue “Of which the Fourth Imam was the most noteworthy
embodiment, had attraeted Many Muslims to the Imam. These factors combined to make it
possible for people to-go in great numbers to Medina and to come into the presence of the Fifth
Tmam. Possibilities for disseminating the truth about Islam and the Sciences of the Household of
the. Prophetalay 4M) 4 4ule" (lla 5 ai) fe which had never existed for the Imams before him, were
ee by the Fifth Imam. The Proof of this fact is the innumerable Traditions recounted from
—
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62
the Fifth Imam and the large number of illustrious men of Science and Scholars who were
Trained by him in different Islamic Sciences.
Imamate: ( ;
Hazrat Imam Sajjad 4! (aig a) Mea, according to the command of Allah¢qllaig tau
and the Decree of the The Holy Prophetalus Wi 5 46 (,Naag at! he, appointed his Son, Hazrat
Imam Muhammad Bagir 4:6 (145 i) Asa, to The Imamate and Leadership of the People in 95
AH. He remained Imam for the rest of his life, until 114 AH and the total Period of his Imamate
is 19 years. Allama Hajr Makki writes™ that He was the true copy of his Father Hazrat Imam
Sajjad “de (lei ai) “aa in Knowledge, Piousness Prayers and Supplications. During the
Imamate of Hazrat Imam Muhammad Al Bagir 4:16 (lig atl teal, Disagreements within the
Umayyad party kept them occupied, and they left The Members of the Household undisturbed
for some time. However, Tyranny in the Battle of Karbala had attracted many people to the
Imams. These conditions had permitted People (particularly the Shiites) to travel to Medina in
large Groups and visit the Hazrat Imam 4g! (llei5 a) ~teay freely. The possibility of spreading
Islam (which had not existed for the previous Imams) was available to the fourth Imam,
indicated by a number of Traditions about the Imam and the Scholars trained by him.
Division:
_ After the 'Shahadat' (Martyrdom) of Hazrat Imam Ali ibn Hussain Zain al Abideen ~«)
Als (i245 1 (The Third Imam of The Qadriya Shurwardiya Sillsila e Aaliya), most of the Shiites
agreed upon his Son Hazrat Imam 'Al Baqir' 46 (plleig ai) ~tea as the next Imam; a Minority
favored another Son of the Hazrat Imam, Hazrat Zaid ibn Alitie (platy 4) (24 , and became
known as 'Zaidiya'. According to Ibn Khalikan, Hazrat Zaid (Hazrat Imam Muhammad 'Al
Bagir's #6 (,Nais alan, Brother), appealed for People t6 support his Cause. According to Al
Masudi, he asked for advice from Hazrat Imam Muhammad Al Bagiragl (lle45 ai) aay; who
advised him not to Rely on the people of Kufa, explaining »how they had previously behaved
toward’ the members of his Household. Hazrat Zaid4ie (ll245 i) 2) did not listen to his
Brother's advice, and led the people of Kufa in a Fruitless Riot.
According to Ash Shahrastani, a\dispute had arisen between Hazrat Imam Muhammad Al
Bagir 41 (piles ab) isa) and Hazrat Zaid Ae (plleig ai! (ay because Hazrat Zaid4is (pleas ail tay
f _had-been following the Mu'tazilite; Wasil ibn) Ata.,Hazrat Zaid 4ic (lbsigasl ay had also
- ‘iM announced \that the position of Imam was conditional on his,appearing publicly to assert, his
rights. Hazrat Imam Muhaiimad 'Al Bagir' Aue (pllaig ai) Seay replied, "Y our Faith then is Merely
© Sin-your Father, as such, for according to’your Theory he was not an Imam, for he certainly never
4 came forth to assert his’claims.",
} Under the Umayyad Rulers:
i After the Passing of the third Imam’ in 95 Hijri, the Kalifa's in Damascus were” so
+ » preoccupied with their conquests of foreign lands that they did not have time to worry about the
4 peoplein Madina Munawara, their loyalties or their hostilities. They were also’satisfied that the
RS Imams of the Ahl ul Ba'ait Would not indulge in any rebellion agamst them, due to the most
peaceful and quite life of the third Imam Hazrat Zain ul Abideen 4g (1055 ai) aay, They left the
», people of Madina Munawara to theif activities in some Peace. This was the time The Imams of
‘Ah! ul Ba'ait were waiting for. The Imam opened a School to teach The Holy Qur’an and
\~ Ahadith, as’it was taught by The Holy Prophet abys At 5 aul (pllaiy atl (tua and Hazrat Imam ‘Ali
39 (plats atl aS. Despite his non-involyement in Political activities, the Umayyad Rulers
harassed Hazrat Iman’ Muhammad Al-Bagirtwe (Absis ai) isa. Many Shia individuals and
4 Sawa’eq-e-Moharaqa (Page 120).
63
delegations came to Medina Munawara from Kufa to hear Hazrat Imam 'Al Baqir's 4) “aa)
4yis (lk Teachings and ask him questions, among which was, who had the right to rule? He
was also distrusted because of the uprising of his Brother Hazrat Zayd ibn Alitie (Alaa al (nay
and other relatives. The Imam Baqir 4g!© (,45 i) aay, in defending his claims to the Imamate
before the Kalifa Hisham, quoted this verse, “This day have I Perfected your Religion unto you
and Fulfilled My Mercy upon you and Accepted Islam to be your Deen.”*° He went on to say that
the open Revelation being thus Perfect, The Holy Prophetaluy all » aye (pllaig a) ua had made
known other secret matters to Hazrat ‘Alis¢a9 (s1249 all aS.
From amongst men of the ‘Ahl ul Ba'ait’, Hazrat ‘Alis¢as (-ll449 ai! aS had appointed a
special person as his Confidant, to whom this Heritage of The Knowledge of Secret Things came
down. Hisham replied that as Allah¢,lleiy 431344 allowed no Partner in the matter of knowing the
Secret things, how could Hazrat ‘Alig¢>9 (slag ai! aS make such claims?
In reply, The Imam quoted many Sayings of The Holy Prophetalay ali 9 Ayle (glad ai! (tue
showing a mutual relationship between him and the high position accorded to Hazrat ‘Alia! aJs
9429 (1-445. On hearing all this Hisham was silent and then permitted The Imam and his
Companions to return home. Neither the pomp nor the power of the Khalifa influenced The
Imam, who boldly and without fear answered.all the questions put to him.
As Counselor to the Government of the Day, to Advise and Guide the Muslim World was
certainly the Right of the Ahl ul Ba’ait of The Holy Prophetaluy ii 9 4yle (Neig ail be, but the
common people who had no such Relief. The Imams had to lead calm and quiet lives, as such,
they could have refused to give any Advice or Counsel to the Government of the Day.
But the moral height of these Noble Imams rose above the standards of The Commoners.
Like Hazrat Imam “Alig (245 40) 24S who cooperated ‘with-the contemporary Khalifas and
offered sound advice concerning the affairs of the Muslims, all the Imams followed the same
example and never hesitated to give well balanced pieces of advice to their contemporary rulers.
Hazrat Imam Bagir “ale (pais ai) ea was no exception,
The Ummayad Government had, till then,/no currency of its own. The Byzantine
currency of the Eastern*Roman Empire was yalid tender in Damascus as well. But during the
reign of Walid Ibn Abdul Malik, there rose.a rift between him and the Byzantine Ruler, when the
f _ later decided to'stamp a new currency with the phrase, which was considered derogatory to The
. Holy Prophetalers aii 5 ule ¢ptlais a) (glue,
a This created Auspens se among the Muslim 'Unimah"')(Fraternity). Walid convened a
yr © Scommittee in which prominent Muslim Scholars participated. Hazrat Imam Bagir (lads ail Mea,
ay auiSsexpressed his opinion that,the Government ought to strike its. own currency on one side of
I which it should Stamp the statément 'La Ilaha Illallah' (There is No god but Allah¢slleig eEWW)
¥ ~~ and on the other “Muhammad@ls AN g dyle ‘plats ail gla Rasul Aflahygllaig ais
The opinion of The, Imam was unanimously approved and for the first time a Muslim
coin was minted. Some of these coins were exhibited at the British Museum in 1988 at the event
of the Islamic Art exhibitiontin London and anote was displayed that showed these coins were
\ minted at the time of Walid Ibn Abdul/Malik on the advice of the Imam of The Ahl ul Ba’ait.
: ' Tt was during =the Khalifate of Hazrat Umer Ibn Abdul AzizAis (tbat ail g—4y the
Ummayad_Kalifasthat the Prophef’selws 4! 9 Ay! (lads ai) lua Descendants enjoyed a brief
\~. Period of Peace which lasted for/fonly two years and five months which is the Period of his
overnment.
— r
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64
He lifted from them a great deal of atrocities and prohibited the cursing of Hazrat Imam
“Alisg>9 (ell24g ai! a+Son the Pulpit on Friday, substituting it with this verse from the Holy
Qur’an;
“Allah (lad g 43544 Commands Justice, the doing of Good and Liberality to Kith and Kin,
and He Forbids all Shameful Deeds, Injustice and Rebellion: He Instructs you, that ye may
receive Admonition.”
When the Imam met the Kalifa, Hazrat Umer Ibn Abdul Aziz “© (1855 a! 42), he found
him weeping for the Injustice inflicted by his predecessors upon the 'Ahl ul Ba'ait'. The Imam
admonished him with pieces of Wisdom till the Khalifa 416 (lady a) 2) sobbed, knelt down
and begged for more. Then the Imam asked Hazrat Umer Ibn Abdul Aziz4ie (11055 a) 42) for
what wrong doing he was brought here to rectify?
It was none other than Fadak which The Messengeralus 4!) 9 ale (platy au) (sua of Allah
(slats PU EW gave to His Daughter Hazrat Bibi Fatima tuz Zahralgic (lls al Ly as a gift and to
Her Descendants. “Umertie (lleg aM) (2) took some writing pad and pen and wrote,’ In the
name of Allahgslds ails The Merciful, The Compassionate.”*° This is what Hazrat Umer Ibn
Abdul Azizdis (,lle35 48) 2) had handed back to Hazrat Imam Muhammad Ibn ‘Ali 40) isa
auc (1655 to rectify the wrong doing with regard to Fadak.”
After this event, the land of “Fadak” was handed back to the ‘ Ahl ul Ba'ait’. It was from
the income from these lands and orchards that Schools were opened in Madina by the Fourth
Imam where thousands of Students came to learn the Holy Qur’an and its true Meanings.
Hundreds of narrators of Hadith came out of these schools, Experts in the Art of Hadith and
Islamic Law.
Harassed by the Ummayad Government: .
Hisham Ibn Abdul Malik succeeded Hazrat Umer Ibn Abdul Aziztic (lei al 42). He
Was a stone hearted, immoral person and a racist. His prejudice against non-Arab Muslims
caused him to double the taxes they had to pay, and his Reign was a replay of the bloody days of
Yazid Ibn Muawiya and Hajjaj Ibn Yusuf Thagafi. It was then that the Revolution of Hazrat Zaid
Ibn ‘Ali came about as“ajcontinuation of the Revolution of Hazrat Imam Hussain(j445 ai) 4)
4is and Hazrat Imam ‘Alisgas (Alig a) aus.
Hazrat Imam Baqir Awe (Neg oi) ex} Hever expressed any interest nor participated in
polit! matters except when the Ruler invited him. Since,his peaceful living was devoted to The
_ People’s Spiritual. Guidance] he Was not tolerated by the Government. Hisham Ibn Abdul Malik
wrote to his Governor of Madina Munawara, instructing him to send Hazrat Imam Baqir 4M) 4a
* aa (st and his Son, Hazrat,Imam Jafar Sadiq 4 (lag “ull Aisa) to Damascus intending to
humiliate them infront of an audience.
When they reached Damascus, he kept them waiting for three days. On the fourth day he
- called them to his presence, He sat on a throne, surrounded by his armed guards. In the center of
the Courtyard, ‘a target was set on which the elite were shooting arrows. Immediately the Imam
Ale (piled g ai) tea entered, Hisham bluntly asked him to shoot arrows with others.
Hazrat Imam Bagit (1255 Gi) ea tried to evade Hisham’s order, but the latter kept
insisting as he had Planned fo ridicule’the Imam. Since the Imam led a secluded life, Hisham
thought he might.ot have any connection with The Martial Arts.
He did not know’ that each/Descendant of The Holy Prophets AN g Ale platy ait) glue
We ps gli’ the might of Hazrat Imam ‘Alis¢ss (lla ai! aS and the courage of Hazrat Imam
7
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°° Biharul Anwaar, v.4
65
Hussain “ue (,!lei9 ai) 2, He could not realize that their calm and quiet life was lived in
fulfillment of the Demands of Divine Providence.
Compelled by Hisham, Hazrat Imam Bagir “we (lig ai) “aay took the bow, handling it
skillfully, he shot a few arrows continuously, all sitting straight in the very heart of the center
spot. A shout of Praise burst from the throats of astonished Elite, standing right and left of the
Kalifa. Hisham was outwitted, began to discuss the problems of the Imamate and the virtues of
Ahl ul Ba'ait.
He clearly saw that the Imams stay in Damascus might lead to popular respect for ‘Ahl ul
Ba’ait’. So he permitted them to return home to Madina Munawara. Inwardly his enmity of The
Holy Prophet’s abug A) 5 4yle (plle4g at) lua Family had increased.
Khalifa Hisham ibn Abd al Malik made a pilgrimage to Mecca Mu'azzama, where Hazrat
Imam Mohamed 'Al Bagir' 436 (124 a0) Atay and his Son Hazrat Imam Ja'far as Sadiq 4M) “a5
dlc (leis were present. At a Gathering, Hazrat Imam 'Al Bagir' 4! (play ail Aiea delivered a
Sermon: "We are the Favorite and Chosen Servants of Allah(s1#45 44.4, and His Vicegerents on
the Face of the Earth. One who Obeys us is Successful and one who Opposes, would be Evil and
wretched."
Works: }
While in Madina Munawara, Hazrat Imam Bagir 4g!© (,lle4g 40) ea) continued with the
progress of the Schools of Theology, opened up on his advice,,and with the support of the
Companions of The ‘Ahl ul Ba’ait’. It is noted by many historians that until the Passing of The
Imam, there were 25,000 Students in these schools, learning 'Figh'’, Theology and Islamic
Science. It was at this time that 400 Books of Hadith were compiled by the Students of these
schools under the Guidance of Hazrat Imam Baqirdsl> (lai gail Aiaay,
Now was the time to bring out’ Books on Hadith, true sayings of the The Holy Prophet
Ales AN 5 Agle ‘plladg all (lia and also to show people in practical terms how duties were performed
by The Holy Prophetalus au) 9 4ule (leds i! le himself. It was because of this deeper and truer
spread of Knowledge that he became known as Baair;,
The 400 Books “of Hadith, that were written and later confirmed by his Son Hazrat Imam
Jafar Sadiq Als (lleis ail aa) when he became Imam after the Passing of his Father, that Kulaini
iy compiled his Monumental*Books of Traditioris named,AI Kafi, during the Period ofthe Twelfth
y f Shia Imam: ;
.) » Mavathiru’l Bagir: “6 :
a In Malathiru'l Baqir, the/Imam 46 (,la55 ai) ian, discussed a number Of topics, from the
ay nafure“of the Soul andthe Qualities of the 'Ulema' (Learned: Scholars in Islam) to the Attributes
of Allah(leis <t&ae and the Divine Nature: (explaining that it was impossible for humans to
understand it). A man asked him, "Should I think of anything (to‘understand Allah (G49 4atcay9"
_» The Imam replied: "Yes, but you have to imagine a thing which the Mind cannot contain and
whichis without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor
can any thought reach HimJ*He also said;"Talk about the Creation of Allah (7la55 Gass, but do
not talk about Allah(,N#33 4142. Himself; for that increases the owner of the talk nothing except
» perplexity." He defined’a 'Rasul' as a Prophet who hears and sees the Angels eYt!! agule in bodily
form or ina dream A 'Nabi' is a Prophet who hears but does not see the Angels a Yuu! agule. The
\~» Imam was frequently asked to explain Teachings about the Imamate, which is also explained in
“Ma'athiru'l Baqir' (a summary of which, is translated into English in Canon Sell's 'Ithna
‘Ashartyya' or The Twelve Shi'a Imams.
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In his Life of respectable and scholarly retirement at Madina Munawara, the Imam was
frequently called upon to explain particular Teachings in regard to The Imamate. A Synopsis of
his Teaching in the Ma'athiru'l Baqir is given in Cannon Sell’s Ithna Ashariya, an interesting part
of which may well be quoted, as it shows the emphasis at this early Period on the intellectual and
Spiritual character of the Imamate. :
A man one day said to The Imam, “Was The Holy Prophetabus 4 9 4ule (plleg atl lua heir
to all the Knowledge of the ProphetseY4) agule?" He replied, “Yes” then he was asked whether
he had inherited it. He said he had. He was then asked if he could raise the dead to life, restore
sight to the blind, and cleanse the leper.
He said yes, by Favor of Allah (lig cE EWI the Most High. He therefore put his hand on
the blind eyes of a man sitting next to him dad prayed. The next moment the blind man’s
eyesight was restored. Many more such stories were told by various historians of the time.
The Imam discoursed fully on many topics such as the Nature of the Soul and 'Nafs', the
Nature and Attributes of Allah (Lats ata, the Qualities of the 'Ulema’. He discouraged
arguments about the Divine Nature, saying that it was not possible for men to understand it.
One day, a Mu'tazilite leader, Wasil bin Ata, asked the Hazrat Imam what the Anger of
Allah; ails meant. He said, it was simply Punishment, but that this Anger was not to be
compared to the anger of men. Allah’s¢slai5 441s Nature did not change. He said that the Imams
Were pure and that the Ahl ul Ba'ait were free from Sin.
When asked about collective Knowledge of the Holy Qur'an, Hazrat Imam Al Baqir
aye (tais ai say would say that no one collected and memorized the Holy Book as Allah aay
(lig Revealed it, except The Holy Prophet Muhammad. lug Al gAgle (lady ail lua, Hazrat Ali
ibn Abu Talib 3435 (gllads 4 ayS and the Imams of The Ahl al Ba‘ait, after him. Further, no one is
able to claim that they have Knowledge of the entire) Holy Qur'an, its apparent and hidden
@ssence, except the Executors of the Will of the Holy Prophetiets 41 5 ule (plleig a) (tua,
‘Umm al Kitab’:
‘Umm al Kitab' (The Archetype of the Book), is in the form of a discussion between the
Imam and three Companions: Resembling the Infancy Gospel of Thomas, it illustrates the
similarity between Imamology and Gnostic Christology. A major concept,of this work is the
iy ‘description of the Numntinous Experience. ‘Its Central Motif is the Psychological and
- 7 Philosophical’ Explanation of Spiritual Symbols, with Believersunstructed to perform acts of self-
purification and renewal.} Golors are used to symbolize theories and levels of consciousness
» which one must recognize in oneself.
4 “Mafsir al Baqir’4se (Ass a) ies:
I Tafsir al Bagir', or 'Tafsir Abul Jaroud', is Hazrat Imam 'Al Bagir"s’ (Lag atl sie)
i 4zls Exegesis of the Holy Quran. Ibn al Nadim included this Book in his list of Exegeses of the
+» ~ Holy Qur'an in his 'Kitab al Fihrist', writing that Abul Jaroud Ziyad ibn Abi Ziyad (The Head of
© the Jarudiyya)Hazrat Imam !A1 Bagir''s 4a 41255 i) ea) Book, According to Syed Hassan al
PS, » Sadr,"A Group of the reliable Shiites‘reported the Book from him’(Abul Jaroud) from the days
of his righteousness"; among them was Abu Basir Yahya bin al-Qasim al Asadi. Ali bin Ibrahim
») bin Hashim al Qummi-also mentioned if in his Book, 'Al Tafsir’, by the authority of Abu Basir.
Hazrat Imam Mohammad Bagir 4! (llaig 4) ina and Hazrat Abu Hanifa (1244 ail doa,
~ _ The Founder of the Hanafi,School of “Fiqh' (Jurisprudence), Hazrat Imam Abu Hanifa
gle Yplleds atl isa was’a Disciple and Student of Hazrat Imam Mohammad Bagir (-ll844 ai) Aiea
4alefor a long Period» He used to study 'Figh' and 'Ilm e Hadees' (Knowledge of The Sayings of
if
Ap
id
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67
The Holy Prophetaluy 44) 5 ays (pllaig a) (a) and other Branches of Knowledge from The Imam
dale (plle45 ail Aiea, both Shiite and Sunni Scholars agree that most of his Knowledge was derived
and obtained from Hazrat Imam Mohammad Bagqiragle (724g ai) aay, Allama Shabrawi Shaf’ee
-writes, that on several occasions Hazrat Imam Mohammad Bagir 4s! (slag ai!) Seay tested Hazrat
Abu Hanifa 4 (qlixig i) ea) on matters of 'Figh' and when Hazrat Abu Hanifa (slats ai) ian
4uecould not answer, Hazrat Imam Baqir 46 (lai ai) ea, explained the Reasoning and Logic
to him.
Hazrat Abu Hanifa 4! (glladg ai! Aiea was also an associate of his Son Hazrat Imam Jafar
Sadiq 4 (platy at) wea, and benefited a lot from his Knowledge as well.
His Martyrdom and Burial:
In 100 AH, Hasham bin Abdul Malik became the Kalifa. He was a known enemy of the
Able Ba'ait 4y& (leis 4) aay and he did not waste any opportunity to bring hardship to the ‘ Ahl
e Ba'ait’ 4ule (1655 i) “ay. Allama Majlisi writes that during the last days of his Khalifate,
Hasham came to Mecca Mu'azzama for Hajj. Hazrat Imam Mohammad Baqir 43! (lls ail Lea
and his Son, Hazrat Imam Jafar Sadiq “6 (leis 4) “aay were also present. Hasham was
informed that Hazrat Imam Jafar Sadiq 4! (allay 4) Aieay delivered a Sermon among the Hajis
that he and his Father were Allah's¢lis iit Vicegerents and His Command on Earth and
Whoever was their Friend and well wisher will go to Heaven and whoever is their enemy will be
destined to Hell. This infuriated Hasham and when he reached Damascus, he ordered the
Governor of Medina Munawara, Ibrahim bin Walid to send the two Imams 46 (plied ail ea to
his Court. Hasham had planned to malign The Imams 4gl& (lag i) “tsay in his Court but The
Imamis “ule (llei5 i) “ea overturned his plans which further ignited his enmity and he ordered
The Imams 4:5 (lagu) Mea) to be jailed. While in the jailHazrat Imam Mohammad Baqir
agle Ulla ai) ~iaa ) gave Sermons to the’ other prisoners{/Which cfeated an atmosphere of great
“enthusiasm and devotion towards The Imam 4g! (,lsis/ai) ea) and against Hasham Sensing the
gravity of the situation and the risk of'a revolt, Hasham ordered the release of The Imam a) Aha)
ale (jai9. He then ordered the\Governor of Medina/ Munawara that Hazrat Imam Mohammad
Bagir “ule (pll45 ai) Meas should be poisoned as he is becoming a constant threat.°’ The Governor
of Medina Munawara, Ibrahim bin Walid. carried out the orders and poiSoned The Imam | tea)
Age (isis in 114 AH. a!
Hazrat Imam Muhammad Bagir+s (pllaig ai) Lay, lived in this World for a Period of 57
years, and'in the 114th yeatof the Hijra,on the Seventh ‘Day of the Month of Zul Hujja, he left
Sthis World in Medina Minawara.
~Higast Will and Instructions:
Before his Martyrdom, Hazrat Imam-Mohammad Bagir 46 (pai ai) “ea instructed his
Son, Hazrat Imam Jafar Sadiq/4ue (1245 ai) ea) regarding several issues and said to him that he
-is hearing the voice of his Eather who is calling him.** He gave special instructions for his sti
(Burial Shroud) and Burial, Since only an Imam can say the Fumeral Prayers of an Imam.”
According to his Will, he was shrouded in-three pieces of cloth. Thesé included a Yemeni sheet
which he used to wear; for Friday prayers and a Shirt which he always wore. Allama Majlisi
states that in his Will, he also mentioned that 800 dirhams should be spent on his Mourning and
“Acrangement_should be made thatythe Hajj pilgrims would Commemorate his Martyrdom in
Medina Muinawara for the next 10 years. Scholars also mention that in his Will, The Imam ~a 5
7 Jallal ul Ayun Page 262
*8 Nur ul Absar Page 131
os Shawahi un Nabowah page 181
J
e
~
68
dls (pllaig at! also mentioned that his 'Kafan' should be opened after his Burial and his Grave
should not be higher that 4 fingers. He was laid to rest underneath the same Dome in Janna tul
Baqi where Hazrat Imam Hassan“ (llega) (4) and Hazrat Imam Zain ul Abideen 4) “aa,
4yle (.llki were buried. The Shrine was demolished by the Wahhabi's in 1806, later rebuilt by
believers, and then demolished again in 1926.
He is revered by Shiite Muslims for his Religious Leadership, and respected by Sunni
Muslims for his Knowledge and Islamic Scholarship as a Jurist.
Sayings:
1.
5.)
ls ,
Ober
The one who goes to an oppressor and tyrant ruler and instructs him to acquire piety and
scares him and admonishes, preaches, and exhorts him, he would have a reward similar
and equivalent to both weighty beings the mankind and the Jinn and the similar (quantity)
of their good deeds.
The person who loves for the sake of Allah¢sl4g aii and detests and despises for the
sake of Allah (qlais alae and gives for the sake of Allah (lag Ala is among those
whose Faith has achieved completion.
Indeed, faithful is the one who, when pleased and glad his pleasure does not make him
enter into sin and falsehood (he does not commit any sin while happy). And when
unhappy and angry his anger does not oust him from the word of righteousness. (He does
not abandon the right course) And when he gains powers his power does not make him
commit excess and oppression and make him go for a thing upon which he does not have
any right.
There is no servant except that there exists a white spot upon his heart. so when he
commits a sin a black spot arises into that white spot. So-when he repents this black spot
moves away. And if he continues on committingsins the blackness of this spot increases
till such time it overwhelms and over rides the whiteness. When the whiteness is covered
over (by the blackness) the owner of it (teart) does never return at all, towards
beneficence and goodness. And this is what Allah¢ellais 4413.4 means when he says: "Nay!
Rather, what they used todo has become like a rust upon their hearts.
Indeed, when a man earns wealth from ‘Haram’ (Prohibited) sources, no Hajj and no
Umrah and no strengthening of his blood kinship is ever at all accepted and approved (by
* Almighty¢eliaig hi,
The completion, entire completion of a man lies in understanding and appreciating the
Religion (the necessary laws of and principles of Jurisprudence), the patience and
“> "forbearance upon the oceurrence of incidents and the ‘appraising and assessment of (his)
i.
—
economy.
There are three things out of the conmipletions and worth and values of the World-and
Hereafter:
a. Forgiving the one who has committed excess and aggression against you.
b. Joining the oné who cuts off relations and ties with you.
} Forbearance and tolerance for the one who committed a folly and showed insane
behavior and gonduct towards you.
The scholar whose, Knowledge is made use of and benefited from, is worthier and more
virtuous than seventy thousand worshipers and adorers.
Beware! Caution! Do not acquire enmity ese it rotten and turns the heart Evil and
causes to develop hypocrisy.
69
10. ‘Indeed, the most terrifically sorry of all the people on the resurrection day will be the
servant who defines and shows the way of justice to the people and himself opposes it.
11. Whose tongue utters the truth, his practice becomes purified and the one whose intention
is decent and good, his sustenance boosts up and increases. And who ever adopts a decent
and nice attitude and behavior with his family, his life lengthens.
12. Nobody remains safe from sin unless he guards his tongue.
13. | Consider the World as an abode where in you have dropped down for an hour and then
you have got to leave it and go ahead or (suppose it) like the wealth which you lay hands
upon in the dream and get overjoyed and glad. Then you wake up to find yourself empty
handed.
14. __—‘ Three things are back breaking:
a. A person who considers his practice as exorbitant.
b. A person who forgets his sins.
Ga A person who is pleased with his opinion and view (considering it superior).
15. ‘The one whose appearance and apparent looks are better than his interior condition his
scale of practice is light (weightless).
16. Heaven is surrounded by unpleasantness and patience. So, the one who remains patient
over it's, unpleasantness in the World, enters Paradise. And the hell is surrounded by
pleasure and lusts. So the one who allows (gives) himself it's pleasure and lustful desire
enters the hell fire.
17. __ If people come to know what (Evil) lies in begging, No one will beg from the other and if
the one who is begged from knows the Evil of rejecting the one who begs, nobody will
turn down anyone's request.
_ 18. __He who repents of his sins is as the one who has notany (burden of) sin.
~ 19 Try to learn Knowledge because learning it is a good action and study is itself a worship.
20; According to al Kafi, Hazrat Imam, Baqir Aule/ (pllaig a! Wea stressed the importance of
intelligence saying that Allah(s45 ais will hold everyone accountable on the Day of
Judgment according to the degree of intelligence they received.in the worldly life.
21 "Our followers are of three kinds, one who follows us but depends on others, one who is
‘™ like'a glass involvéd in his own reflections, but the best are those who are like gold, the
~.morerthey suffer the more they shine.
22. -Tadmonish you. regafding five things; if you are wronged, do not commit wrong doingto
a others, if you are betrayed, donot betray anyone,if you~are called a liar, do not be
“> Tirious, if you are praised, do not be jubilant, if you are criticized do not fret and think of
what is said im criticism) if you find in yourself what is Criticized about you, then you are
falling down in the eyes of Allah(sl4g PR EWWr when you/are furious about the truth, its
sy much greater calamity then your falling dour in the eyes of the people. And if you are
4 opposite of what is said (in criticism) about_you, then it is a merit you acquired without
e baying to tire you in obtaiang it.” a
» 2 abli ]
' A As mentioned. enfiien when Hazrat Imam ‘Ali Ar Ridha Aule (pling atl 4eay was on his
journey to Khorasan, he stayed in the citysof Qom for a few months and there he established
these comniemorative Majalis. In /Tus, where he stayed for over a year as heir apparent to the
iinet Hazrat Imam re- -established these peeks there too. This Tradition was initiated by
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Hazrat Imam Muhammad al Bagir 4! (platy ai) isa and then continued by the 6th Hazrat
Imam. But during those times, only those who came to visit the Imams in their homes were
Narrated these stories. :
But Hazrat Imam ‘Ali Ar Ridha 4:6 (glleig at) 4a was respected both as Hazrat Imam
and Heir Apparent. Merv, the Capital and a Central City of Persia of that time, was the meeting
place of people from all walks of life and from all corners of the Earth. As soon as the Crescent
of Muharram was sighted, Majalis-of Karbala’ began. Everybody was expected to recite the sad
events that befell the Prophet’s Descendants and maintain a serious atmosphere of Sorrow and
Grief.
The Hazrat Imam himself convened these Majalis in which he recited first, then allowed
others to read the story of Karbala’. Abdallah ibn Thabit and D’bil al Khuzai were the poets who
were asked to recite poems narrating the tragic events.
At the end of such a Majlis, the Hazrat Imam bestowed on the Poet a costly shirt. The
humble poet refused to accept such a precious gift, requesting that the Hazrat Imam be gracious
to grant him his used shirt instead. The good Natured Saint insisted on Granting him both Shirts,
the new one and his own old Shirt.
This incident proves two things: First, that the Speakers in these Majalis must not decide
or demand any payment for his address, second that if the Convener presents something as a gift
or payment, the Speaker may accept it.
To get an insight into the lives and activities of the Hazrat Imam, let me give a few
anecdotes from the pages of history to establish his manner and his behavior with other people.
One day a man approached the Hazrat Imam and said, “I am one of your followers and
have love for the ‘Ah! ul Ba'ait’ of the Prophet. I am now returning from pilgrimage to Makka
and I am now penniless and have no money to return home}
If you think it proper, please give me enough/money so that I ¢an reach home. After
reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is
during my travels that I have spent more than I should have and become penniless.
Hazrat Imam gotwup, and went inside the house. He then called the man to the door,
extended his hand from behind the curtain, and handed him. the requiréd amount, saying, “Take
; these two hundred Dinars“These are your travel expenses, and may this bring you the Blessings
of Allahcllaig 43644, There is no/need to give equivalent,money to the poor but if you feel,you
- must then you may, give it ‘t@the Orphans.and the Widows of your Town.”
The man took the Money and left. The Hazrat Imam came*out from behind the curtain
ani@brestimed his Seat. People asked, “Why did you adopt such_a way that the man could not’see
you while you were giving the money.” Hazrat Imam replied, “I-did not want to sée the shame of
supplication on his face.”””'
Mohammad ibn Sinan feports that during the Khalifate of Haroon, they once warned the
Hazrat’ Imam about declaring his Imamate, as the Khalifa would try to harm him. The Hazrat
Imam replied, ““What gave meycourage are the words of the Prophet when he said, “If Abu Jehl
can harm even a hair of my head, then be Witness that I am not the Messenger of Allah 4its yu
(slady.”
~ And I say, Lafat e, Haroon can harm*even a Hair of my Head, then be Witness that I am
16:
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6! Ayoun Akhbarval Riza
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Abu Salt Harvi reports that Hazrat Imam left Nishapur and reached a village called Din
Surkh, it was the time of Zohr prayers. The Hazrat Imam descended from the horse he was riding
and asked for water to perform the Zohr prayers. No water was found. Then the Hazrat Imam
ewith his Holy Hands, dug some Earth and a Spring gushed out, Hazrat Imam and all his
Companions performed the “Wuzu’ (Ablution).
This place near Nishapur is now called Qadamgah. It is a small Hillock. The Spring still
gushes and people who visit this-place drink from the Spring for Blessing and for obtaining
Cures from Sickness and Skin Diseases. The place Preserves the Holy Foot Prints of the Hazrat
Imam on a Black Stone.®
,3 One of the famous saying of Hazrat Imam ‘Ali Al Ridhage (lla ai! Aaa:
- “This World is a Prison for a ‘Momin’ (True Believer) and a Paradise for the unbeliever.”
_ This means that a true Believer always aspires to leave this Prison of his Body and his Nafs and
-‘Ruh’ (Spirit) wants to get away to the Nearness of Allah¢leig PE ECW but those who do not
believe have nothing further than their mortal lives and they aspire to malts it a Paradise.
_ But in the process they create their own hell on earth for their aspirations are never
ending desires for accumulating Material Wealth.”
*
Hazrat Syedna Hazrat Imam Ja'far Sadiq 52341) Cul) ailusd Aue (pled atl Aaa),
za Pak: Janna tul Bagi, Madina Munawara.
irth: 22 Dhu'l Qa’dah, 1113 AH, April 20, 702 CE, Thursday (Al Khamees) OR 17 Rabi Al
Awwal, 86 AH; March 18, 705 CE, Saturday (As Sabt)..
hahadat: 25 al 148 AH, December 14, 765 CE, Tee (Ath Thalatha). y
Akhbar a q ;
https://www.a Aslan org/story- ~of-the- Holy- kaaba-and-its- people- spbhaslejanih- Hazrat _Imam-ali-ibn-musa-al-
ridha ‘ wr
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Two Phases:
a) 41 years before the Imamate Era, 81/ 83 AH to 114 AH.
b) Imamate Period 34 years up to the Martyrdom from 114 AH to 148 AH.
Birth:
Hazrat Imam Ja'far ibn Muhammad 4u6 (pllady ai) 4ea5, the Son of Sixth Apostolic Imam
Agle (plas 4) 4aa5, was born on a Monday, the 7th of Rabi ul Awwal in Madina Munawara in 81/
83 AH/ 700/ 702 CE.® }
He was also known as Hazrat Imam Abu Abdullah 4yl (la55 4) 44a and Hazrat Imam
Abu Ismail gle (liad ai) day, His titles were Sadiq, Fadil and Tahir. Commonly known as
'Hazrat Imam Ja'far as Sadiq +6 (1245 a) dea), or simply 'Hazrat Imam As Sadiq¢l445 ai) dea)
4:6 (The Truthful), was the Sixth Shia Hazrat Imam and The Fifth Hazrat Imam of the
Qadiriyya Shurwardiya Sillsila e Aaliya. He was a major figure in the Hanafi and Maliki Schools
of Sunni Jurisprudence. He was a Descendant of Hazrat Alisgay (Ae55 4) aS on the side of his
Father, Hazrat Imam Muhammad al-Baqir4wl (lle45 4) 4aay, and of Hazrat Muhammad ibn Abu
Bakraic ai! +2) on the side of his Sainted Mother, Hazrat Bibi Umm Farwahlgie (plies ai) 2)
Bint Hazrat al-Qasim4se (leis Ml 45. Hazrat Muhammad Ibn Abu Bakr4ile (pllaag ai) deal was
taised by Hazrat Alis¢ay (31245 i! aS, but was not his Son. Hazrat Alisg¢y cqlleig at) aS used to
say: "Muhammad Ibn Abu Bakr is my Son but from Abu Bakr's lineage". Hazrat As Sadiq4)
ade (llats ail is revered in traditional Sunni Islam as a Transmitter of 'Ahadith' (Saying of The
Holy Prophetalus ai 5 ayle (plleis at) ta), a Prominent Jurist, and Mystic to The Sufis. Despite
his wide-ranging attributions in a number Religious Disciplines, no Works penned by Hazrat
Imam Ja'fardwle (e55 4! dea) himself, remain extant. In addition to his Connection with The
Sunni Schools of Jurisprudence, he was.a significant figurein the formulation of Shia Doctrine.
The Traditions recorded from Hazrat As Sadiq +s (liga) 4a, “are said to be more numerous
than all ‘Ahadith’ recorded from all other Shia Imams4#le (.l-45 at) 44a combined. As the
Founder of "Ja'fari Jurisprudence", Hazrat Imam As Sadiq+ile {le45 i) 4.4 also elaborated the
Doctrine of 'Nass' (Divinely Inspired Designation ofeach Hazrat Imam by the Previous Hazrat
Imam), and 'Ismah' (TheInfallibility of the Imams), as well as that of "Taqtyyah' (Precautionary
Dissimulation or Denial Of Religious Belief and Practice in the Face of Persecution), Tagiyya
“was initially practiced under duress by some'of The Holy Prophet's albus 4U) gale plies al) she
'Sahaba'ou-aal aga (leis 40) 644 (Companions).
. His Imamate: © . ix
Libs ; After the 'Wisaal’ (Passing Away) of his Father, he became Imam by Divine Command
anideThe Decree Of those who came before him. The question of Succession after Hazrat Imam
As Sadiq's4al= (jlaig a) daa, Passing was the cause of division among Shias who considered his
eldest Son, Hazrat Isma'il4te (1455 4) daa (Who had Passed Away before his Fathér) to be the
-next Imam, and those who believed that his third Son, Hazrat Imam Musa al Kazim ¢qleig ai! 4a,
Ale ‘was the Imam. The first Group became known as the Ismailis and the second, larger, Group
was named Ja'fari or the Twélyers. His Imamate was a crucial Periodin Islamic history for both
political and doctrinal areas. Prior to Hazrat Imam As Sadiq+sle (leis ail dea) , the majority of
Shias had preferred the revolutionary politics of Hazrat Zaidase (glaig at) dea (Hazrat Imam As
Sadiq'ss (pla il ea Uncle) to the Mystical Quietism of Hazrat Imam As Sadiq! sail Aaa
Ny Aut (sll Father and Grandfather./Hazrat Zaid4le (lai 40) daa) had claimed that the position of
n Imam was conditional on his appearing publicly to claim his rights. Hazrat Imam As Sadiq
Ase plea atl 4aa5 | onthe other hand, elaborated the*doctrine of Imamate, which says "Imamate
6 Masaalik as-Saalikeen, Vol.1, Page 217
3
73
is not a matter of human choice or self-assertion," but that each Imam possesses a unique 'Ilm’.
(Knowledge) which qualifies him for the position. This Knowledge was passed down from the
Holy Prophet Muhammad albus 4) 5 4yle (lle at! ue through the line of the First Khalifa of
-Islam, Hazrat Abu Bakr Siddigqte 4) 4) and through Hazrat Ali's #49 (play aM aS immediate
Descendants as well as some of the ‘Ashab’ Copal agil (M249 2M) 64) (Companions of The Holy
Prophetalus 4) 5 ayle (plle45 ai! a, During the Imamate of the Sixth Imam, greater possibilities
and a more favorable climate existed for him to Propagate Religious Teachings. This came about
as a result of Revolts in the Islamic Lands, especially the uprising of the “‘Muswaddah’ to
overthrow the Umayyad Khalifate, and the bloody Wars which finally led to the fall and
extinction of the Umayyads.” The greater opportunities for Teachings were also a result of the
favorable ground the fifth Imam had prepared, during the twenty years of his Imamate, through
the Propagation of the true Teachings of Islam and the Sciences of the Household of the Prophet
plug All 5 Aue (lady ail te The Hazrat Imam took advantage of the occasion to Propagate the
Religious Sciences until the very end of his Imamate, which was contemporary with the end of
the Umayyad, and beginning of the Abbasid Khalifates. It is said that his Classes and Sessions of
Instruction produced four thousand Scholars of ‘Ahadith’ and other Sciences.
Hazrat As Sadiq's4te (jleig a] 4a, Imamate extended over the latter half of the
Umayyad Khalifate, which was marked by many revolts (mostly by Shia movements), and
eventually the violent overthrow of the Umayyad Khalifate by the Abbasids, Decedents of The
Holy Prophet Muhammad'saluy 41) 9 4ule (pling ai) (ue Uncle, Hazrat Abbas 4i© ail (a5. Hazrat
Imam As Sadig@wl& (,llaig ai) 4aa5 maintained his Father's Policy of Quietism, and played no part
in the numerous Rebellions. He stayed out of the uprising of Zaydits who gathered around Hazrat
As Sadiq'stule (jaiguii4o) Uncle, Hazrat Zaydale (Wsiguil4ica) who had the support
Mau'tazilites' (A Rationalist school of Islamic Thought which flourished in Basra and Baghdad
“from the 8th to the 10th Century) and the Traditionalists of Medina Munawara and Kufa. Hazrat
ImamAs Sadiq@u& (plist at! 4a, also did not support the rebellion led by his cousin, Hazrat
Muhammad al Nafs al Zakiyyatgle (leds a) 4x who was inspired by 'Kaysanites', (A Shi'a
Sect, Followers of Hazrat Al Mukhtar4gls (,lle4g i) 4ea4). Hazrat Imam As Sadiq¢sl#4g ail daa)
4.5 played no part in the Abbasid rebellion against the Umayyads. His response to a Message
requesting help from Abu"Muslim, the Khorasani Leader for an Uprising against the Umayyads,
becatie Famous! Hazrat Imam As Sadiq@sle (le55 a 4ea, asked for a lamp and burned Abu
- Muslim's letter; saying to ‘tH envoy who. brought it, "Tell your, Master what you have seen.")In
i Ai cit Aba Muslim's letter heyhad also saidy "This man is not one of my men, this time is not
mine: Hazrat Imam As Sadiqasic (pllsis atl 4eay also evaded requests for aSsistance to other
claims to the Throne, without advancing his own Claims. He had said that even though he, as the
designated Hazrat Imam, was the true Leader of the 'Ummah' (Muslim Fraternity), he would not
»press his claim to the Khalifate. This conscious position of neutrality was likely why Hazrat
Imam Ja'far As Sadiq+se (Alas ai! 4ea5 was tolerated by the Umayyad Court for so long. This
position also gave rise to the! Tegal precedent of 'Taqiya’.
His Features:
He was very Handsome and hada Radiant appearance. He was of perfect height, and was
‘tan in complexion: He eneompassed the exemplary qualities his Forefathers. Hafiz Abu Nuaim
\~~ Isfahani nafrates in 'Khalifatul Abfar' on the authority of Umar bin Midqaam, “When I used to
ook at Hazrat Imam Ja'far Sadiqadle (aig a) dea, , Lused to immediately feel that he was from
amongst the Descendants of the Holy Prophetabss al gayle (pllais att lua,”
74
Excellence:
_ He was, without doubt, one of the greatest Imams of his era. Hazrat Imam Ja'far Sadiq
Aue (lai ail dea) was a great ‘Abid’ (Devotee) and Sufi and many secrets of Tasawwuf were
explained by him. It is in Tabqa tul Abrar, that he received the Authority of Ahadith from his
Blessed Father, from Hazrat Imam Zuhri4gls (,leis ai) dea and Hazrat Naaf idle (ledg atl daa,
Hazrat Ibn Munkadir4s© (leis ai) 40a and Hazrat Sufyan Sawritpe (leis ail dea, Hazrat Ibn
Ainiyyah4e (lai ai) day, Hazrat Shu’barse (lady at) dea, Hazrat Yahya Al Qataanail 4a)
(lady , Hazrat Imam Maalik4gle (pl5 a) 4a and his Son Hazrat Imam Musa Kazimal 4s)
(sl#45 attained this authority of ‘Hadith’ from him. Hazrat Allama Ibn Hajar Makkiall 4ea)
(lini writes in Sawaa’iq Muhariqa. “The Exalted Imams such as Hazrat Yahya Bin Saeed
(lady a) 44a4, Hazrat Ibn Jareehate (plas g au) 4a), Hazrat Imam Maalik ibn Anasail dea)
(Aleig , Hazrat Imam Sufyaén Sawri4 et) a) 4aay , Hazrat Sufyan bin Ainiyyahasl daa)
(lads , Hazrat Imam Abu Hanifasls (plaig at! dea and Hazrat Abu Ayub Sajistaniail daa)
(sll245 took Ahadith from him.”.”
His Character:
He was a very Exalted and Pious Personality. His inner and outer appearance exuded
brightness and Radiance. He addressed the poor and the downtrodden with great love. Once he
called all his servants and said, “Let us give our hands in the hands of one another and promise
that whichever one of us first receives salvation on the day of 'Qiyamah' (Judgment Day), he will
intercede for the rest of us.” On hearing this, they said, “O Tbn Rasoolabag Atl 5 4ule (pllaig ait La!
For what reason do you need our intercession, when your Beloved Forefather, Rasoolullah i) (jue
aleg Al) 9 Ante Nei swill intercede for the Entire Creation?” He*then said, “I am ashamed to take
my deeds and stand before my forefather, the Holy Prophetabes Ui 5 4ule (plea atl (tua.”
Once Hazrat Da'ud Taitue (pllxig ai! 4a) came/to Hazrat Ja'far Sadiq (pllaag ail doa,
and said, “Beloved Descendant of the Prophetalbws At sole (leis atl (Lua please give some
advice, as my heart has become dark.” Hazrat Ja'farle (platy at) Axa said, “O Abu Sulaiman!
You are a Great 'Zahid"(Abstinent) of your era. What need do you have for my advice?” Hazrat
Dalud Taidgle (leis ai) 4a) said, “O Descendant of the Prophetaluy ll» ale (plaiy atl ea You
f _have been Blessed with excellence amongst péople and to advise everyone is Compulsory upon
y you.” He then said, “O Abu Sulaiman! I fear that on the day,of 'Qiyamah’, my Forefather, An
_ Nabi Hazrat Muhammiad RaSoolullahabas Wl 5 agle (Nes sah) te will hold me by my collar and
i fe ‘Why were you slow i in fulfilling your right to submission?” What will I say then? Thus, this
4 deéd (of advice) does not depend on ones stature or family lineage, but it deals with good deeds
i which are done inthe Court of Allah¢slsiy ala, ” Hazrat Da'ud4w (pllais a0) 44a) heard this and
i began to weep. He then said, “O Allah¢sa5g 4ilsiu! When such a great personality, who 1s the
+ - Descendant of a Prophetalug i) 5 «ule (yMeag ut) ste, and whose reality is filled with light and
wisdom, and whose Great Grandmother i is Hazrat Bibi Fatima tuz Zahragic (lei oi) 2), is so
afraid of his future and eontiition then what right does Da'ud Tathave to be proud of his
deeds?”.®
» His Thaadaat (Devotions):
+ He-was well known for his /Ibaadaat’, and his Striving in the Court of Allah (glad PEW
\ee Hazrat Imam Malikasle (lads ai) 4, says; “I spent a very long time serving him, and I always
ound him in one of three Ibadaats. Either he was in 'Namaz' (Muslim Ritual Prayer), or
¥ BEES
i>
eh Masaalik.as Salikeent
68 Masaalik as Salikeen
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75)
engrossed in recitation of the Qur'an, or he would be Fasting.” He never Narrated any Hadith
Sharif without 'Wuzu' (Ritual Ablution).”
His Dua:
He was without doubt a Faithful Servant of Allah CREW and he always attained
everything that he asked for from the Court of Allah¢,llads eCEWWn (“Mustaj ib ud Dawaat). Hazrat
Abul Qasim Tabriage (9255 ai) 4ea Narrates from Hazrat Abdul Wahab4we (liad ai! dea, , that
he heard Hazrat Laith bin Sa’ad4e (,llei5 ai) 4eay saying, “I was on my way to Hajj by foot in
113 AH and I reached Makkah Mu'azammah. I reached ‘Jabl Abu Qais’ close to the time of 'Asr
Salaah' (Mid-Most or Afternoon Ritual Prayer). There, I saw a Pious man sitting (in seclusion),
making ‘Dua’ (Prayer/ Entreating The Lord). He was saying ‘Ya Rabbi(laag 4ilsu Ya Rabbi’
(lady dla so many times, that breathing became difficult. Then in the same way, he said “Ya
Hayycslaig ailsis Ya Hayy’ (platy Ail then “Ya Rab’ bahugalasg ada Ya Rab’ bahugalass AGL,
then in the same say, he said ‘Ya Allah¢alaiy ala Ya Allah¢stsig peeeweng in one brett
continuously. He then said ‘Ya Rahmaanuslai ala Ya Rahmaanu/slaig aS, Ya Raheemu'
(pled g ail Ya Raheemv’ cslady 4ilai4 and then he went on to say “Ya Arhamar Raftilecns He
then said, “O Allah¢,ll4 431s | desire to eat grapes. Please Bless me with some, and my clothes
have become old and tattered Please Give menew ones.”
Hazrat Laith4gle (e454 a dea, says, “By Allahcplleiy 4itasu, he was still completing his
‘Dua’, when I saw a basket of grapes kept before him, whereas it was not even the grape season
and I did not see any grapes near him before his 'Dua', I also saw that there were two pieces of
cloth kept near the grapes. I have never seen such beautiful material before. He then sat down to
eat the grapes. I went up to him and said, Hazrat! May lalso have a part in this? He asked how
this was so, I said, T was saying 'Aameen” (May Allah gts 4334 Grant It) as you made the
Dua’. He said, “Well then, step forward and join me.’ I als6 began ‘to partake in the grapes. They
Were so tasty, I had never eaten such delicious grapes,/J ate until I was satisfied, but the basket
still remained as it was before, full of grapes. He then offered one piece of cloth to me, and I said
that I had no need for it, so he tiedone around his waist, and he draped the other over his
shoulder. He then descended from the Mountain and I followed him. As he drew close to Saffa
and Marwa, a beggar called out to him and said, ‘O Descendant of the Prophet» 4+ (lag ail (glia
“piss 411! Give these clothés fo me and Allah(pl4y <iasu will dress you in the clothes of ‘Janna’
(Paradise).” He immediately gave the two pieces of ‘cloth to the beggar. (On seeing this), I
inquired about ‘the identity f this pious.-man from the beggar, who informed me that he was
» Hazrat Ja' far Sadiqasle (plats 4) Aa). I then looked for him'so that I'may listen to some words of
Widpeotitrom him andvattain hig Blessings, but he had disappeared from my sight.”. Ri
A man onee lost his purse, which contained one thousand dinars, Hazrat Imam Ja'far4«s5
dle (pai 9 at) was walking close to him, so he held the hand of the Hazrat Imam and accused him
-of stealing his money. Hazrat Imam Ja'faraue (1244 «t)4ea, asked how much he had in his
money’ bag, and the man said that he had one thousand dinars. Hazrata#e (lets a4ea took him
home; and. gave him one thousand dinars-from his wealth. The next day, the man found his
money bag, and came rushing to HazeatImam Ja'far Sadiq+© (qlaig atl Axa, to return the money
he had taken from hime Hazrat Imam Ja'far “We (1035 ai) 4ea, said, “We do not take back what
we have already.given.” The man then asked some people who this person was, and he was told
\
~— r
f
69
Tazkirat al Auliya,
7 Tazkirat al-Auliya.
4
76
that it was Hazrat Imam Ja'far Sadiqawe (,Nl49 ai) 4a. When he heard this, he became very sad
and regretted his behavior.”
Debate with an Atheist: © ;
Hazrat Ja'faragle (,lleig ai! dea, spent a lot of his time spreading the word of Allah4tan
(sl45 and His Rasoolabas AN) 5 Ale (tlaig ail a, He always spoke against those who did not
believe in Allah¢qllaig 44, An atheist from Egypt came to Hazrat Ja'far Sadiqaue (lai ai) dea,
whilst he was in Makkah. Hazrat Ja'far Sadiq@le (platy ai) dea asked his name and he said that
his name was Abdul Malik and he was also known as Abdullah. On hearing this Hazrat ai) ea)
asic (lei said, “Malik, whose servant you are, is he from the Kingdom of the Skies or the
Kingdom of the Earth, the Lord that is the Lord of your Son, is he the Lord of the Skies or the
Lord of the Earths?” The atheist could not answer this question. Hazrat4gls (N49 ai) 4eay then
said, “Did you ever journey under the earth? Do you know what is beyond it?” He replied in the
negative and said, “I think there is nothing beyond it.” Hazrat4uls (aig ai! 44a4 then said to him,
“Thinking is not sufficient! However, have you ever flown into the skies and journeyed beyond
the skies?” Again he replied in the negative. Hazrat said, “Did you ever travel the entire East and
West and did you realize anything about the future from this?” Again he answered in the
Negative. Hazrat 4yle (plats at! deny said, “I am amazed, that you are not aware of the earth and
what is beneath it, and the sky and what is beyond it, and in this state of ignorance, you still have
the arrogance to reject the existence of Allah(sllaiy aii, O Ignorant man! There is no argument
for one who is naive about that which is a reality. The sun, the moon, the night and day, are all in
a specific pattern. Verily they are within some Divine Control. If they were free, then they would
move as they willed and would sometimes go to an appointed spot and not return. Why is it that
the night does not take the place of day and the day does not take the place of night? Do you not
ponder upon the reality of the skies and the earth? Why does the Sky not come to the earth and
Why is it that the earth is not flattened by the sky? There is definitely ONE, who has all this in
His Divine Control. It is He, Allah¢steis 4ila4u who is All Powerful. It is He, who is our and their
Lord.” When the atheist heard this, he immediately accepted Islam and had Faith in the existence
of Allahgqlad ta yu, ’
Hazrat Bayazeed Bustamiawe (ple55 ail deny:
“Hazrat Bayazeed ‘Bustami+e (alias a 44a used to distribute wateryin the 'Darbar'
" (Couz) of Hazrat Imam Ja'fardgls (llaig ai) 4sa,. Hazrat placed his Saintly Gaze on Hazrat
_ Bayazeed Bustamitil=, (Alaiye 4) Asx) once, and he became one of the greatest Mystics of \his
time. He then served ip the Court of: Hazrat Ja'fardyls (pllaig ai! 4a and became one of the
* epost liva’ (Friends of Allah (ales RENT)
Hazrat Imam e Azam Abu Hanifats (plaig ai) 4a:
Hazrat Imam Azam Abu Hanifaus leis ai dea, attained great Blessings from Hazrat
Imam Ja'far Sadiq@ité (45 ai) deny. It is Narrated that once he asked Hazrat Imam Abu Hanifa
Azle (plats 43) 4a) concerning who is an intelligent person. Hazrat Imam Abu Hani fa.) 4am)
ale sles. said, “He who cary differentiate between good and Evil is an intelligent man.” Hazrat
Imam Ja'faraylc (lai al Aa said, “Even animals have the ability to differentiate. It can
differentiate between-thosé who love them, beat them or instill fear in them.” Hazrat Imam Abu
Hanifa “le (jsigail 4x4 then said, “O*Hazrat! Would you please explain who is truly
intelligent?” Hazrat Imam Ja'fartwé (aig ail 4a, said, “An intelligent person, is one who can
ae between two good things and two evils,’so that he may choose the better of two
good'things and that he’may be able to repel the wors€of two evils.”
™ Tazkirat al-Auliya
77
Shaikh e Tariqat (The Sufi Path): /
He was the Murid and Khalifa of Hazrat Syeduna Imam Baqirdgls (,ls45 av 4eay and
attained great Blessings from his Beloved Father.
Books:
Hazrat4ple (Alsig aii 4a has written Books on numerous topics, as mentioned by
Scholars like Hazrat Imam Kamal ud Dindgls (pllais at) daa,
Karamaat (Lesser Miracles vouchsafed to Non Prophets):
Hazrat Imam Ja'far SadiqAe (platy a0) 4ea5 is an example for Muslims in every way. His
greatest Karamat was his firmness on the Shariat. His every step was in accordance with the
‘Sunnah! (Practice) of the Holy Prophetalus 4M 5 4yle (giles atl la A few of his Karamaats are
quoted below.
A Mansion in Jannah:
Once, a man came to Hazrat Ja'far4le (platy at dea before journeying for Hajj. He gave
Hazrat 10,000 dirhams, and asked him to purchase a Mansion for him before he returned. Instead
of purchasing a Mansion, Hazrat Imam Ja'far4le (pllaig atl dua, distributed the entire 10,000
Dirhams in the way of Allah saa 4ilsu, After the man returned from Hajj, he went to meet
Hazrat Imam Ja'far Sadiq@se (leis ai) deal, Hazrat Ayle (platy aida, told him that he had
purchased his Mansion and then handed the title deed over to him. The title deed read as follows:
“One wall of the house is adjoined to the House of the Holy Prophetalss 4M) 5 aye (liad ai! la,
the other wall is adjoined to the house of Hazrat Ali 9¢3y (pl249 4! abS, the third wall is adjoined to
the house of Hazrat Imam Hassani 4) +4) and the fourth wall is adjoined to the house of
Hazrat Imam Hussain“= 4 25.” The man took this title deed, and asked his family members to
place it in his grave when he passed away. After his demise, his family members found the title
deed on the top of his grave and on the reverse of the title deed the following words were written,
“Hazrat Imam Ja'faragls (qll249 ai) 4a) was honest and loyal inywhat he said.”
Khalifa Mansur:
Khalifa Mansur once sent one of his Ministers to summon Hazrat Imam Ja'far ail daa)
4ule (lads to his Court.He informed his servants that when Hazrat Imam Ja'far4gle (platy ai) Aaa,
arrived, they should wait for him (Mansur) to remove his Crown. The moment he did this, they
f ‘should Martyr Hazrat Imam Ja'far4uls (135 ai) 4a. When the Minister heardsthisyhe was not
- ‘A pleased and fried to explain to Mansur, how wrong it was to_kill a Pious Person, who is also a
Syed. The Khalifa did not take any heed and had Hazrat, Imam Ja'faraie (Alais ail Anan
» summoned. When Hazrat Imam Ja'far Aule (llais at) daa ‘arrived, the servants waited for their
~» 9 cl@Pso that they may Martyr him. Instead, Mansur arose from his throne and rushed towards the
} Hazrat Imam. Hé brought him towards his Throne and pressed him to sit on it with great respect,
i whilst he sat on the ground in front of the great Hazrat Imam. The servants and ministers were
+» surprised to see this, sudden Change in plan. Mansur then asked the Hazrat Imam if he had any
requests. Hazrat Imam4le (te 2) 44a) said,"In future you should not summon me to your
BS, » Court, as Lwish to remain engrossed in 'Tbadaat' (Devotion)." ;
When he heard these | ‘words,/ The Khalifa’s body began to tremble and he allowed the
"» Hazrat Tmam toJeaye with fespect. When the Hazrat Imam left, the Minister asked about the
sudden change inplan and Mansur said, "When Hazrat Imam Ja'farAlc (lady atl dea entered my
™», Court, I saw a huge python with him. The python had one lip over my Throne and one under my
hrone, and it spoke to me and said that if J tried to ever harm the Hazrat Imam, then he would
consume me along with my Throne, and that is why behaved in the manner which I did."
? Masaalik as Salikeen, Vol.1, Page 220
78
Martyrdom: .
Toward the end of his life, the Imam (,!245 ai) 4-ea, was subjected to severe
restrictions placed upon him by the Abbasid Khalifa Mansur, who ordered such torture and
merciless killing of many of the Descendants of the Holy Prophetaluy 41) 5 4yle (plleis ail ua, who
were Shi'ite, that his actions even surpassed the cruelty and heedlessness of the Umayyads. On
his orders, they were arrested in Groups, some thrown into deep and dark Prisons and tortured
until they Passed Away, while others were beheaded or buried alive or placed at the base of or
between walls of buildings, and walls were constructed over them. Hisham, the Umayyad
Khalifa, had ordered the sixth Imam to be arrested and brought to Damascus. Later, the Imam
was atrested by Saffah, the Abbasid Khalifa, and brought to Iraq. Finally, Mansur had him
arrested again and brought to Samarrah where he had the Hazrat Imam kept under supervision,
was in every way harsh and discourteous to him, and several times thought of killing him.
Eventually the Imam was allowed to return to Medina where he spent the rest of his life in
hiding, until he was Poisoned and Martyred through the intrigue of Mansur. Upon hearing the
news of the Imam's Martyrdom, Mansur wrote to the Governor of Medina, instructing him to go
to the house of the Imam on the pretext of expressing his condolences to the family, to ask for
the Imam's Will and Testament and read it. Whoever was chosen by the Imam as his inheritor
and successor should be beheaded on the spot. Of course the aim of Mansur was to put an end to
the whole question of the Imamate. When the Governor of Medina, following orders, read the
last Will and Testament, he saw that the Hazrat Imam had chosen four people rather than one to
administer his last Will and Testament: the Khalifa himself, the Governor of Medina, ‘Abdullah
Aftah, the Imam's older son4s& (,llai5 ai! 44a, and Hazrat Imam Musa4gl (plaid ail day his
younger Son. In this way the plot of Mansur failed. He was Martyréd in 148 AH/ 765 CE.
Pupils:
He instructed many Scholars in different fields of, the Intellectual and Transmitted
Sciences, such as Zorarah, Muhammad ibn Muslim, Mu'min Taq, Hisham ibn Hakam, Aban ibn
Taghlib, Hisham ibn Salim, Hurayz, Hisham Kalbi Nassabah, and Jabir ibn Hayyan, the
Alchemist. Even some important Sunni Scholars such as Hazrat Sufyan Sawritwle (lady atl Aaa, ,
Hazrat Abu Hanifatuls (leg a) 44a, the founder of the Hanafi school of. Law, Qazi Sukuni,
“Qazi Abu'l Bakhtari, and others, had the Honor of being his Students.
0 f " Sayitigs:
\ era He who martes a: won Omah for the hope of her wealth, Allah/les 431544 leaves him with
{ » Ss only that wealth.
9 2» "Tadeed the cogmition and knowing of Allahyllaa PE EW) provides comfort in all terrors and
} frights. And it is the ¢ompanion in all solitude's andsloneliness and the light im all
i darkness and energy im all weaknesses and feebleness's and the cure of all diseases and
‘/?." aliments.
2 3. The Person who sees his Brother (Religious) involved (im a problem) which is the cause
RS of his trouble and dislike and hé does not remove it from hinralthough he can do that, has
committed a dishonesty with him.
4 Be careful of,your Knowledge ahd see from whom you get it.
Se- Nothing follows a person after his Passing except three virtues and qualities.
a. The study and charity that he may have executed by the grace of Allah(sllaiy PE Eww)
in his life and which,continues on after his Passing.
==i: And a decent and good Tradition (left over by him) which is put into practice
(aftervhis Passing).
10.
qi
2,
I3..
14.
ey
79
C. A Pious Son who prays for him.
In no way is Allah(,lais eC Eww worshiped better than by fulfilling the Rights of a
Believer.
A Momin is the Brother of a Momin just like one single Body, (so that) if one part of it
has a complaint, the entire body feels and receives the pain and trouble. And their souls
are from a single soul. And indeed the Tie and Connection of the Faithful should be to
Allah¢qla4 431s and is more Powerful and Stronger than the Connection of the Rays of
The Sun with it.
Surely, a little action (of worshiping) with Piety is better than many deeds with no virtue.
The smallest thing which turns a man out of Faith is that he keeps counting the faults,
lapses missteps and flaws of his Brother in Faith so that one day he may Reprimand him.
(by those weaknesses)
It is from the disposition and manners of the ignorant that he answers before listening,
quarrels before understanding and gives judgment upon what he is unaware of.
The person who acts and practices short of vision, is similar to the traveler of a wrong
avenue. So the speed of his journey would not but only, increase his distance.
The most beloved of the Brothers to me-is the one who presents and indicates to me my
faults and short comings.
Be From Those Who Invite and The Callers of People towards Beneficence without
(using) your tongue, so that they may observer your Endeavor, Efforts, Truth and Piety.
Seventy Sins of the ignorant are Forgiven before one Sin of a Scholar is Forgiven.
Indeed when the Sin is committed by a Servant Secretly, it does not harm but the one
who commifs it. Where as, if it is committed openly and-conspicuously and a restraint is
not put upon it, then it harms the General Public.
The love of this fleeting World is the Origin of all Vices.
A man does not become Proud of Heart and Arrogant but for the self abjection which he
finds in his soul.
He who has everra little Arrogance in his heart will not be allowed to enter Heaven.
Toiling and Laboring Hard for one's Family is like becoming the Warrior of a Holy War
in the Cause of Allahcqlleig ita yu,73
The 6th» Imam, Hazrat,Ja’far Ibn Muhammad As Sadig “ul (platy at) 4ea was Born in
- Madina on/17thRabi ul Awiwal/83 Hijti(23.4.702 AD). Died in Madina on 15th Shawwal, 148
y Hijri (7. 12, 765 AD) at the age of 63. Period of Imamate 34 years.
m YP: Seat known from various History Books and various sources of Hadith, that when Hazrat
Imam As Sadiq “le ,lLai5 al4aox, was a young boy, he used to come to the Schools and
id Madrasas founded by his Father, the 5th Hazrat Imam, and instead of Learning aS many other
+ ~ youngsters and older pupil didyhe used to discuss serious matters of Figh and Jurisprudence with
+ much older Students of the Madrasas.
RS
In one such discourse, when he was only 11 years old, when he entered a class room
_ where pupils were diséussing the subject of Astronomy, he pointed out to the surprise of
»» everyone, except-his;own Father, that the Earth cannot be Flat, because of the way the Sun rises
‘in-the East and sets in the West and day and‘night change in 24 hours, it cannot be possible.
WSS ae
In his Opinion the ‘Earth must be Round, otherwise this would not have happened in such
se Manner. All the Students were astonished but his Father Smiled and said nothing.
80
The above story was mentioned in a Book compiled by Five French Scholars at
Strasbourg in France with the title, “The heart of the Shia Scholarship.” The Book has been
translated in Persian and Urdu and it is now being translated in English with possible references.
Upbringing:
Up to the age of twelve years, Hazrat Imam Ja’farage (platy il dea was brought up
under the guidance of his Grandfather, Hazrat Imam Zain ul Abideen4l& (145 ai) 4ea, whose
main concern was to Worship his Maker and reflect on the Tragic Events of Karbala’ and whose
Main Avenue of Teaching was through His Supplications.
Twenty two years had lapsed since then, yet the Remembrance of the Tragedy of
Karbala’ was still fresh in his Memory. So, as soon as Hazrat Imam Ja’farawe (plea at) dea)
gained understanding, he was profoundly impressed by the Continuous Grief of his Grandfather,
so much so that he felt as if he himself was Present during that Tragedy.
He also contemplated on the Presence of his Father Hazrat Imam Baqiragle (yla5g atl aay ,
who was only three years old, at that Tragic Time. Hazrat Imam As Sadiq@le (pleas ai) Aaa,
considered it his Duty to Convene the Recitation Gatherings (Majalis) about the Sorrowful Event
of Karbala’.
He was twelve year old, when his Grandfather Passed Away. Then up to the age of 31, he
passed his time under the guidance of his Father Hazrat Imam Baqir 4g! (ple ai) 44a), It was the
time when Ummayad Politics was Tottering and Muslims were approaching Hazrat Imam Baqir
Ayle (Ne55 a) daa in The Thousands. Their need for Knowledge was fulfilled by the Imams¢+u
Cees! agil llet ail of the ‘Ahl ul Ba'ait’.
In 114 AH (732 CE) Hazrat Imam Baqirawe (lLaig ail 4iea, Passed Away, and the
Responsibilities of Imamate devolved on the Shoulders of Hazrat Imam Ja’far Sadiq¢sllaig ail Aaa,
4sl€. Hisham Ibn Abdul Malik was still ruling in Damascus and Political Disturbances were
afoot. The Passion of taking revenge on The Bani Umayya was strong and several Descendants
of Hazrat Imam ‘Ali 94349 1245 44) aS were preparing themselves to overthrow the Regime.
Most prominent among\them ‘was Hazrat Zaid4jls (pllaig ai} deny, the respected Son of
Hazrat Imam Zain al Abideen4is> (,lei5 0) 4x5, His Religious Zeal and Piety were known
throughout Arabia. He was a “Hafiz’ (Lit: Preserver, One who has Memorized The Holy Qur an)
‘ofthe Qur’an and he had taken upon himself the,stand of removing the»Tyranny of the
¥ ‘6 Ummiayads;
fae This was a yéry PeSearious Juncture for Hazrat Imam As Sadiqasle (plats at! Aa yin
ye » regards to the tyranny of the Ummayads, he agreed with his uncle Hazrat Zaid4le (pila g ai! Aa
ay forwhom he had’a great deal of Respect. But.due to his far sighted Judgment’ the Hazrat Imam
could clearly see that Hazrat Zaid’s4ue (Asis ai\ 4a, Uprising against the well-organized
i Ummayad forces would be of fo avail. He therefore Advised him not to start this Venture:
i. But Hazrat Zaid4se glass ai! 40a was too far gone in his Zeal and he would not stop.
4 Many thousands of Iraqis had sworn their allegiance to Hazrat Zaid@gle (leis a0) 4a and he was
RS quite-Optimistic about his Suecess. He took his Forces to Kufa, gave a great Battle but was
Martyred in the end. The Ummayads were as Brutal as ever. They hung the Body of Hazrat Zaid
Oy Agle lets ai) 4eay on the gates of jthe city of Kufa which remained there, as a reminder, for
Several years.
One’ year after Hazrat Zaid?s4uls (dlleis ai) dea Passing, his Son Hazrat Yahyaal daa)
We (835 adopted the same Path,and received the same Fate. Hazrat Imam As Sadiqail 4s)
a.le"ellai's was aware.of all this/but realized that thiswas not the time to take any such Active
7
i \ 11, 749 CE) he Was acknowledged as the Ruler and Khalifa of the Muslim World. In the
81
Part. His Main Occupation was to spread the Religious Sciences of ‘Ahl ul Ba'ait’ as much as
possible while time was on their side.
Revolution:
The last days of the Ummayads were ruffled by Political Disturbances. Changes in
Governors were many and Hazrat Imam As Sadiq@s& (plte4 at) 4aa witnessed the rise and fall of
many Kings. After Hisham, Walid, then his Son Yazid, then Ibrahim, and then Marwan al Himar
came to the Throne. The Capture of the latter terminated the Monarchy of the Tyrannical
Ummayads.
During the last Phase of the Tottering Ummayad Rule, the Abbasids were actively
engaged in their anti Ummayad Activities. They took advantage of the Situation and formed an
Association with the slogan that “Right to Rule is for the Family of the Holy Prophet¢ellaig ai) (a
alas All Ayle”
They pledged, in one of their Meetings in Madina Munawara in which Hazrat
Muhammad Nafs e Zakiyyatwe (yllais ai) 4a, the Great Grandson of Hazrat Imam Hassanu4y
4is «i was present, that when the Ummayads State topples, the Khilafat will be reverted to the
“Ahl ul Ba'ait’.
The Imamsc-sai agi (lied a! (4, the Descendants of Hazrat ‘Ali Al Murtaza¢qllag ai! as
$4>9 never tried to Acquire Power through Political Trickery.
But the Abbasids, no doubt, took opportunity from the situation. Availing themselves of
the silence shown by the Imams cai agii (.l24 40 (444) and of the Compassion people had for the
Hashemites (the Abbasids too were Hashemites), they saw their chances to rise to power.
But when they established themselves on the Throne, they became the enemies of *Ahl ul
Ba’ait’, in the same degree or more than that which had been adoptéd by the Ummayads.
One of the prominent Agents of this Revolution Was Abt. Salma al Khallal, who was
especially Compassionate towards the ‘*Ahl ul Ba'ait’’y Whemhe gained Power in Iraq, he wrote
letters.-to Hazrat Imam As Sadiq4!s (245 i) 40a) inviting him to accept_and share the Royal
Power.
In Political Struggles, such Opportunities are considered Golden, but the Hazrat Imam,
who was an embodiment of selflessness and self respect, declined ‘the Offer and remained
devoted to his duties of intparting Knowledge:
"The: stpporters of the Abbasid Cause and the Followers of Abu Muslim Khorasani, then
took the Oath of Allegianeeat the hands of Abul Abbas as Saffah on 14th Rabi us Saani 132 AH
Y €ar 136-AH, Saffah Passed Away and his Brother Abu Ja’far Mansur succeeded to the Throne:
It has already been indicated that the Abbasids took advantage of the Popularity of the
‘Ahl ul Ba'ait’ and had made’their Slogan to’stand and protect the Rights of ‘‘ Ah! ul Ba'ait’™
» They gathered the public around them on, this pretext. But when they came to Power and
destroyed the Ummayads, they turned against-the ‘Ahl ul Ba’ait’ » particularly the’ Descendants of
Hazrat Imam Hassan4e ai we.
Abu Salama, who was known for his Love of the ‘Ahl ul Ba'ait’, was killed by Saffah.
Abu Muslim Khorasani, Whose armies marched into Iraq leading to the Abbasids gaining Power
was also murdered by Mansur. He then turned all his Tyranny against the Descendants of Hazrat
Quinam Hassanad® (lad 5 ail ca),
Hazrat Imam Ja'far Sadiqasle (qllaig at) Axa, was watching all this with great Sadness but
was Unable to do anything aboutit. He expressed his Sorrow for them in these words.
82
“The early Madinites (Ansars) had invited the Holy Prophetaluy Wi 9 4ule (pllaig at! bua to
Madina under the Oath that they would Protect him and his Descendants just as they would
protect their own kith and kin. But today the Descendants of those very Ansars act as silent
onlookers and none stands up to Protect the Holy Prophet’s albuy 44) 9 dle (jllaig atl lve
Offspring.” ;
Having said these words, the Imam4gl& (1045 ai) 4aa4 returned to his house and fell ill,
and was unable to move for twenty days.
_ Among the prisoners of Mansur was also the aged Hazrat Abdullah e Mahedhai! 42a)
Agle lad 5, the Grandson of Hazrat Imam Hassan 4 4) (4). His Son Hazrat Muhammad Nafs e
Zakiyyats (lei ai) 4aa Rose Up against the Oppressive Regime and was Martyred, Fighting
near Madina Munawara in 142 AH. The Head of the Young Warrior was sent to his aged Father
in Prison who attained Martyrdom at the Sight of this Atrocious Act. Another Son, Hazrat
Tbrahimagle (p15 at! daa) Rose Up in Kufa and was Martyred in the year 143 Hijri.
_ Many Syedscuresi agil (liaig ai) sa, the Descendants of Hazrat Imam Hassanail a)
445 (elle 3 were Martyred and many of them were Buried Alive as part of the building walls in the
City of Baghdad. Even today, a wall exists on the Northern side of the River Tigris near the Jisr e
Atig (the Old Bridge) with an Inscription on the Wall in Kufic Script "In the Building Material of
this Wall, many Descendants of Hazrat Imam Hassan Ibn ‘Alia (,lle55 4) 4aa were Buried
alive.
Maltreatment of Hazrat Imam Ja’far Sadiq@s© (lei a) Aaa:
In spite of all these atrocities against the Descendants of Hazrat Imam Hassan4e 4) 42),
Hazrat Imam As Sadiq “4! (,!445 ai) 4ea) went on silently Propagating the Teachings of ‘Ahl ul
Ba’ait’. As a result, even those who didnot acknowledge him ‘as an infallible Hazrat Imam, nor
knew of his Prestige or Lineage, bowed before his Knowledge ‘and prided in being counted
among his Students.
Mansur, the Abbasid Khalifa wanted to remove the Esteem in which the Hazrat Imam
was held by the people. He tried to bring Scholars to compete with him but all of them proved
incapable of arguing and‘succeeding even with their own Students.
These so called Ule€ma of the Darbar, all admitted that their coufiterparts had acquired the
yp Religious Learning from the Descendants of the Holy, Prophet alwys ll 9 4yle (plleiguil te, The
- arrogant Khalifa ignored them and continued to undermine the Popularity and Respect of, the
. Hazrat Imam by other means. Failing this he decided to Harass, Arrest or t0 Murder him.In
© Severy town and city hired agents were posted to monitor the activities of the followers of the
i Hazrat’Tmam. é 4
i It was at this time that these followers were given the name of ‘Rafizoon’ (Those Who
i Reject). It was Mansur who Coined the Word ‘Ahl al Sunna wal Jama’ah’ to Promote a Sect
- against the followers of ‘Ahl ul Ba'ait’.“* Anyone who was found Supporting the Imam would be
arrested, imprisoned or killed?
The Imam himself wasysummoned from Madina to Baghdad, the newly founded Capital
of the Abbasid RegimeUntil then it was Kufa, when transferred from Damascus after the fall of
the Ummayads. Fivestimes he was taken away from Madina to Baghdad, questioned or harassed
‘in-one way. or the.other.
Mansur could never find sufficient ‘grounds to order his Imprisonment or Assassination.
WS the other hand, the consequent stay of the Hazrat Imampin Iraq, only expanded the circle of
thosé*who wanted to léarn the Teachings of ‘Ahl ul Ba'ait’ from him. Perceiving this, Mansur
ue Amir ‘Ali, the Spirit of Islam
7
hae
83
sent him back to Madina Munawara. Even there, the Hazrat Imam was not spared from
persecution and harassment.
Character and Virtues:
Hazrat Imam As Sadiq4= (Alaa 4) 44a 5. was one of those infallible ‘Nufus’ (Souls) who
were Created by Allah¢llaiy 4415344 to be Models of Moral Excellence. The Character and
Conduct of all those Sages in different Stages of their Lives was the Standard of Excellence. The
particular Virtues of the Hazrat-Imam, which were recorded by the Historians, included
Hospitality; Charity; Helping of the Needy in Secrecy; Fair Treatment of Poor Relatives;
Forgiveness, Patience and Fortitude.
During the days of Scarcity, when people tried to hoard food and other goods, Imam
asked his Household Manager Trenchab, “The Price of Corn is rising day by day. How much
Corn is there in our Warehouse," Trenchab replied that the Imam should not Worry as there was
a large quantity of Corn in Store.
The Hazrat Imam replied, “Give it away to the Poor and let us Face the Situation along
with others.” Then he ordered that Pure White Wheat Flour should not be used in his Kitchen,
and should be mixed with equal quantities of Oat Flour. “We must Share Misfortune with the
Needy and the Poor as Long as it Takes."
Disseminating Knowledge and Learning:
His profound Knowledge of Religion and other Sciences was famed throughout the entire
Islamic World. People came from distant regions to learn from him. The number of his Students
reached over Four Thousand. Among them were Scholars of Jurisprudence, Tafsir, Hadith such
as Hazrat Imam Nu'man bin Thabit Abu Hanifatue (lleig at) 4ea5, and Hazrat Imam Mali Ibn
Anas@gle (Na55 ai! daa,
Heads of other Religions also 'came there to diséuss with the Imam’s Students many
matters of dispute and on many occasions returned home after embracing Islam. Sometimes, he
himself argued with the opponents, especially atheists, Apart from Religious Sciences, he used to
teach to some Students Mathematics,‘Chemistry, Medicine and Astronomy. Jabir Ibn Hayyan,
the famous Pioneer of Physics; Chemistry and Mathematics, was his Disciple who wrote about
four hundred Treatises based on his Mentor’s Instructions.
‘~The Jurists who learned from him and wrote several volumes of Books’on Jurisprudence
can be counted by the hundreds.
Perhaps'the most intéresting of all his Pupils was Hazrat Imam Abu Hanifa(-laig a) 4a)
Ale who Gave public Pectures at Kufa thatsattracted much attention. In giving decisions, he
oj atthe right to exercise the Privilege of Deduction (Qiyas) and of using his own Judgment
(Ra’y) to Supplement the Traditions and for this Departure he: was severely Criticized by the
Scholars in Mecea Mo'azama and Madina Munawara.
His Decisions were.on the Points of The Law of Aslam, However, he Steadfastly Refused
to Enter the Service of the Government as a Judge. Thus it was as a Literary or Academic Jurist
that he was able to carry on his Work in Kufa, under both the Ummayads and the Abbasids.
It is probable that he | /strongly Sympathized with the Alawids and resented the way in
which they had_been:set aside. Masudi mentions in his History that once he had sent 10,000
Dinars to Zaid Ibn*Ali to help him against the Ummayads.
One is Surprised to observe that these two contemporary Scholars were able to carry on
ae in their respective Cities, Hazrat Abu Hanifa+e (piles ai) dea in Kufa and Hazrat
ImaiJa’ far Sadiq4sle (leis «4a, in Madina Munawara..The two Men were on Friendly
=
84
Terms with each other and often Hazrat Abu Hanifa4> (gllag ai! 4aay accepted the Advice of his
Teacher, Hazrat Imam Ja’ far Sadiq 46 (pllaig ai! daay,
_ Ibn Khalikan relates an anecdote about a Meeting that Hazrat Imam Ja’ far Sadiq a) daa
ale ‘leg had with his Contemporary Jurist of Kufa. The Hazrat Imam asked, “What would you
say is the proper Fine for one who Breaks the front Molars (Rubaiyat) of a Deer”? Hazrat Imam
Abu Hanifatwe (l35 ai) 4a, answered, O’ Son of the Apostle of Allahgdlais 4itssu1 do not
know the answer.
To this the Hazrat Imam replied, “Can you then pretend to Learning and Scholarship
when you do not know that a Deer has no front Molars, but only Incisors".”
On another Occasion, Hazrat Imam Abu Hanifadwe (pllaiy oi) 4aa5 remarked that if the
Hazrat Imam did not teach three things, he would be able to accept him.
1. Good is from Allah(leis 43144 and Evil is from the deeds of men, “Whereas I say that
men have no choice but both good and Evil are from Allah(,laay PEN
4, In the final Judgment the devil suffers in the fire,’ whereas I say that the fire will not
burn him, in so much as the same material will not injure itself (the Devil being from
fire)”.
3. It is impossible to see Allah(la45 441344 in this World or the Next, whereas I say that
anyone who has Existence may be seen, if not in this World, then in the Next”.
At this point Shaikh Bahlol, who was one of Imam’s Companions, but pretended to be a
simple’ minded Person, picked up a clod of earth and hit Hazrat Imam Abu Hanifa(plaig at) dea)
4l¢ on the Head, declaring as he made a hasty exit, that all three points are refuted. Hazrat Imam
Abu Hanifatgls (plats i) dea, made a Complaint about him to the Khalifa, who called Bahlol
before him and askéd"him, why did you Throw the Clod of Earth at Hazrat Abu Hanifa ail 40a)
ae Jats He answered, “I did not throw it”. Hazrat ABW Hanifa ue glad ai) doa) protested,
“you did throw it”.
But Bahlol replied, “you yourself have maintained that Evil is from Allah (sls eR EW
that Men have no choice, so why do you Blame me? And you have also said that the same
Material will not injureitself’ The devil is from Fire and Fire of Hell would not hurt him.
Accordingly you are from Dust of the Earth, tell me how it could Injure you? You have also
_-claimed that you can see Allah(,l4 431444 as a)Proof of his Existence. Show merthé!Pain you are
Complaining” about that exists in your Head." Hazrat Abu Hanifa 4 (llaigat) 4a, “had no
- answer to that and hé -everitually agreed. to what Hazrat\Imam Ja’far Sadiq Awe (plats ai) Aga)
» “taught about these things.
oS ~*Nevertheléss Hazrat Abu Hanifa 4H (plas ai) dea was highly respected by the Friends
of The ‘Ahi ul Balait’ for they/heartily endorsed a remark made by Hazrat Abu Hanifa ai) 4a)
asl Jlla54 conceming Mansur and all such Oppressors whether of the Banu Umayya or Banu
- Abbas. Hazrat Abu Hanifa 4gl€ (1255 «i 4ea, eloquentlyideclared that if such men would build a
Masjid'and Command him to the simple task of counting the bricks, he would not do it, “for they
are ‘Fasiq\(Dissolute) and the Dissolute are not Worthy of the Authority of Leadership.”
Ultimately Mansur heard this*Remark and Cast Hazrat Abu Hanifa 4g! (glad 9 al daa)
into Prison where he-remained until/his Death. Hazrat Abu Hanifa’s Agle lads ai! dua) remarks
Were based on theAyat inthe Qur’ an” where Allah(sl5 43.434 said to Hazrat Abrahamalu 4!
\
5 Thanaya. é
7 Majlisi,Tarikhul Aiemma
wo Surah IT, V 118
85
“I am about to make Thee an Imam to Mankind”, and Hazrat Abrahamala 46 asked, “of My
Offspring also”, but Allahysl35 ail Answered, “My Covenant Embraceth not the Idolaters”’.
On the Question of the Freedom of Will C Irada’) which was much under Discussion at
the time, the Imam Taught, “that Allah¢qlaiy ailasuu has decreed some things for us and He has
likewise Decreed some things through our Agency, What He Decreed for us or on our behalf, He
has concealed from us, but what He has Decreed through our agency, He has revealed to us. We
are not concerned, therefore, so much with what he has Decreed for us, as we are with what he
has Decreed through our agency.”
As to the Question of the Power (‘Qadr’) of Directing one’s own Actions, the Hazrat
Imam took a Middle Position, which is neither Compulsion (‘Jabr’) nor Committing (‘Tafviz’)
the Choice to ourselves. He was Accustomed to say in Prayer,”O’ Allah clei cE ENW Thine is the
Praise that I give Thee, and to Thee is the Excuse if I Sin against Thee. There is no Work of
Merit on my own Behalf, or on Behalf of another, and in Evil there is no Excuse for me or for
another”.
When we recall that Malik ibn Anas, the author of “Muwatta’ was a Contemporary of
Hazrat Imam Ja’far Sadiq 4y!© (pllaig atl dea, , at least a Century before the time of Bukhari and
Muslim, it is significant to find that it is the Hazrat Imam Ja’far Sadiq “6 (lag ail 44a who is
credited with stating what came to be regarded as the most significant and important Principle to
observe in Judging Traditions: “What is in Agreement with the Book of Allah¢jais ai,
Accept it, and whatever is Contrary, Reject it”.
Yakubi also relates another saying of the Hazrat Imam as follows;
"There are two Friends, and whoever follows them will enter Paradise”, Someone asked,
“Who are they?” He said, “The acceptance of that which” you-dislike when Allah(dles PE Eww
Likes it, and the Rejection of that which you like when Allahyl45 Ail Dislikes it.”
Masudi, the Famous Historian, wrote one of the most important Sayings of Hazrat Imam
As Sadiq “ul (plleig ail 4a) ascribed through Hazrat Imam “Ali s¢>s (sllag ai) aS, who is said to
have related that when AllahglLais 4il8L.4 Wished to Establish the Creation, the Atoms of
Creatures and the Beginning of all Created things, He first Made what he Created in the form of
small Particles.
“This was before the Earth and the Heavens were Created. Allah¢lbsig Ala Existed
MORE j in Ais Authority and Power. So He Cast Forth a Ray of Light, a Flame from His Splendor
and it was, Radiant. He Seatteréd this Light in the Midst of Invisible Atoms, which He then
» ‘United in pbs Form of Our Prophetabug Wi 5 awe (platy at) Gla A Hah¢tea5 43134 then Declared
lip Tithe you are thevfirst of those who shall speak, the one with Power of Choice and the one
Chosen.
To you I Have Trusted my Light and the Treasure of My Guidance. For your Sake I Will
» Form Spacious Channels, Give Free Course to the Waters, and Raise the Heavens. For your sake
I will Give Rewards and Punishments, and Assign Men to Paradise or to the Fire“ 1 Will Appoint
the People. of your Household (“ ‘Ahl ul Ba'ait?*) for Guidance.
I Will Bestow upon them the Séerets of My Knowledge. No Truth will be hidden from
them and no Mystery concealed. I Will Designate them as My Proof to Mankind, as those who
Shall Admonish Men of My Power and remind them of My Unity (‘Tawhid’)”.
“The Light Descended,” Hazrat Imam Ja’far 46 (sleds at) 4a, continued, “upon our
Nase Noble Men, and shown through our Imams, so that we are in Fact the Light of Heaven and
of Earth. To us is Salvation Committed, and from us‘ are the Secrets of Science Derived, for we
are the Destination that all must Strive to Reach.
86
Our Mehdi will be the Final Proof, the Seal of the Imams, the Deliverer of the Imamate,
the Apex of the Light, and the Source of all Good Work. Those who Follow us will have our
Support in the Hereafter.”
The Imam Passed Away in the 10th year of the Reign of Khalifa Mansur, 148 Hijri (765
AD). He had worn a Signet Ring with the Inscription, “Allah¢Ne4y ailaie is my Master and my
Defense from His Creation.” He lived to be 65 years old. It is mentioned by Historians that on
The Khalifa’s Orders he was given Poison in Grapes which Caused his Martyrdom.
Hazrat Imam Ja’far Sadiq “! (liad g at) 4a was Buried in the Cemetery of Baqi in
Madina Munawara by the side of his Father, Hazrat Imam Muhammad Baqir 4g! (pllaig ait! aay,
Before the destruction of the ‘Janna Tul Baqi’ Cemetery by the Wahhabi's, the Inscription on the
Tomb said, “Here is the Tomb of Hazrat Imam Ja’far Ibn Muhammad al Sadig (qll83g a) daa,
duls 778
Under the Abbasid Rulers.
The end of the Umayyad Dynasty and Beginning of the Abbasid, was a Period during
which Central Authority was Weak, allowing Hazrat As SadiqAsl (llai9 ai! 44a) to Teach freely
in a School which Trained about four thousand Students. A School of this Size was unusual for
Religious Teachers at this time. Among these were Hazrat Imam Abi Hanifa4ge (laig ai) daa)
and Hazrat Imam Malik ibn Anas@gl& (slleig ai) 4ea5 , founder of two Major Sunni Schools of
Law, the Hanafiya and the Maliktya. Wasil ibn Ata, founder of The Mu’ tazila School, was also
among his Pupils. After the Abbasid Revolution had overthrown the Umayyad Khalifate, it
turned against Shia Groups who had previously been its Allies against the Umayyads. The New
Abbasid Rulers, who had risen to Power on the basis of their Descent from The Holy Prophet
Hazrat Muhammad's*@bus AW) 5 Agle (plas 5 at! le Uncle, Hazrat Abbas“ie ai! (2) ibn ‘Abd al
_ Muttalib, were Suspicious of Hazrat Imam As Sadiq+le Gileig 4) 4x4, because Shias had always
“believed that Leadership of the Ummah was a Position issued by Divine Order, and which was
given to each Hazrat Imam4e (llega) dea by the Previous Hazrat Imamaue (plleig at) deny, In
addition, Hazrat Imam As Sadiq4sle (platy ai) dua had a large Following, both among Scholars
and among those who Believed him to be the Hazrat Imamégle (1149 40) 4a. During The Rule of
Al Mansur, Hazrat Imam, As Sadiq4= (leg at) 4a was summoned to Baghdad along with
f ‘some other Prominent Mén from Medina Munawara)in order for the Khalifayto keep a close
~ watch on thems Hazrat Imam As) Sadiq4s© (ylleig i) 4a, however, asked the Khalifa to excuse
_ him from going'there > by reciting a “Hadith Mubarik’ (Blessed Saying of the Holy Prophet Hazrat
~ Yb pitied 4) 34g (ple ai) lua’ which said that "The Man who goes away to make a
wes liVing “will achieve his Purpose, but he who Sticks to his Family will Prolong his Life." Al
Mansur reportedly accepted his Request. After the Defeat and Martyrdom of his Cousin, Hazrat
” ~~ Muhammad an Nafs az Zakiyyatus (,Nai5 ai 4ea, in 762, however, Hazrat Imam A’s Sadiq*s5
» -Ajle (le55 tl thought it advisable to obey Al Mansur's Summons, After a short Stay in Baghdad,
+ however, he convinced the Khalifa that he was not a.threat, and was allowed to return to Medina
RS » Munawara. f >
a Toward the end of! his Life, hé-was ‘Subj ect to some Harassment by the Abbasid Khalifas.
>» The Governor of Medina Munawara was instructed by the Khalifa to burn down his House, an
“event which reportedly did Hazrat Imam Sadiq+e (lady 4) 44a) no harm. To cut his ties with
\~. his. Followers, Hazrat Imam As Sddiqasle (pllaig atl dea was closely watched and occasionally
\Siriearied: Through these Trials, Hazrat Imam As’Sadiq*s© (plaig at! 4a, appears to have
— A
Ke https://www.al-islam. Se: of-the-Holy-kaaba-and-its-people-shabbar/sixth-Hazrat___ Imam-Ja'far-ibn-
muhammad-sadiq
87
continued his Scholarship and remained an Influential Teacher in his Native Medina Munawara
and beyond.
Family Life: j :
. Hazrat Imam As Sadiq@gls (plleig atl 4ea married Hazrat Fatima Al Hassan(,059 ai) daa)
ale, a Descendant of Hazrat Al Hassan (leis ai 2) ibn “Alisgay (qllaiy ail aS, with whom
he had two Sons, Hazrat Isma'il ibn Ja'far4wle (ple at) 4a, (The Isma'ili Sixth Imam) and
Hazrat Abdullah al A ftah4wle (1055-40) 4aa5. Following his Wife's Passing Away, Hazrat Imam As
Sadiqaé (leis at! dea) purchased a Berber or Andalusian Slave, named Hamida Khatin, Freed
her, trained her as an Islamic Scholar, and then Married her. She bore him two more Sons;
Hazrat Imam Musa al Kazim4gls (plleig a) 4ea5 (the Seventh Twelver Imam), and, Hazrat
Muhammad al Dibajégle (leig at) deny, Hazrat Imam Ja'faragle (plats ai) 4deay also had a Son
called Hazrat 'Ishaq4y!s (1245 4) 4aa4, who reportedly Married Syedah Nafisah bint Al Hassan
als (lei ai) dea) who was a Descendant of Hazrat Al Hassan“ A) ceday ibn ‘Ali(glady ail ays
>, and Teacher of The Sunni, Hazrat Imam Ash Shafi'i4gle (plea a) dea),
Hazrat Imam Ja’far As Sadiqaw& (lig ai) 4a was a Pious Scholar, he was from the
generation of the 'Tabi’een' (Followers) and would Narrate Ahadith, most of which he had heard
from his Father, to a large number of Prominent Scholars such as Hazrat Imam Malik ai! daa)
als (leis, Hazrat Imam Abu Hanifatgle (plats at) 4ea) and Hazrat Sufyan Al Sawrig,l49 i) daa)
duals 79
Even though they were Contemporaries, Hazrat Imam Abu Hanifadsle (lai atl 4a,
learned ‘Ahadith’ from him and reviewed Questions of Sacred Law with him, as Hazrat Imam
Ja’faragc (jilei5 at) 4a was a 'Mujtahid' (Person accepted as an Original Authority in Islamic
Law) in his own Right, who had his own Legal School. In Stnnism, the 'Mujtahid' is the Founder
and Head of the 'Mazhabs' (Schools of'Muslim Jurisprudéfice).*° (A Person qualified to exercise
jtihad’, which literally means Striving and Technically, means Juridical Endeavor and
Competence to infer Expert Legal Rulings from Houndational Proofs within or without a
Particular School of Law*'). ;
Hazrat Imam Ja’far As Sadiq+s& (1245 40) 4«a4 was far from any bad Opinion or Hatred
regarding amy of the Sahabadersa) agi (te5,4i) 64), Being a Great-Grandsonof Hazrat Abu Bakr
f AS (pleas ail ee from his*Sainted Mother’s side and having great Respect and Love*for him, he
- hement in rejecting any Belief that involved looking down upon him or Rejecting, the
was Yeheme ejec g any Belie volve BA p j g
. validity of his Khalifate.** C<
- A Paragon of Virtue and Chivalry:
es "Hazrat Iniam Jafar As Sadiq4= (lla ai] dea, was once asked by the Famous Mystic
Hazrat Shaqiq al Balkhi4= (Alsi ai) 4x, to describe what 'Futuwwah' (Chivalry) was, Hazrat
Imam Ja’fardsis (plats ail deay asked him back, “Well, what do‘you think it is?” Hazrat Shaqiq
Agls (1655 ai] daa) replied, “Ifwe are given (Favors or Gifts from someone) we Thank them, and
if we are not given (anything), we remain Patient.”
“Byen the dogs here yin Madina—do: that!” Hazrat Imam Ja’far “ye (lads ail doa,
exclaimed. Then Hazrat Shagiq+ (plea 4) 4a) asked, “O Son of the Messenger(sllai AM) cls
oe) Allg Aule of Allah ghasg 4i5.4, then’what is Chivalry to you all (of the Prophet's¢qltaig ai! (jhe
~
e Jf
f<« ,
SP Sawa’i iq al Muhriga, Ibn Hajr al Haytdni
Gtiiardg-ten
82 Al Dhahabi, Styar A’lam an Nubalaa’
~
»
v
88
alury Ati 5 4 Household)?” Hazrat Imam Ja’ far repliedwe (pllaig at) Aaa): “If We are Given, We
show Appreciation... but if We are not Given anything, we still Thank them.”.*
It was said that when the Name of the Holy Prophetalas 4i) 5 gle (plleig at! (la used to be
-mentioned in front of Hazrat Imam Ja’ far4ge (pllaig ai) 4ea5, he would become Pale out of his
Love, Respect and Awe. This was coupled with his steadfast following of the Sunnah (Practice)
and Emulation of his Great-Grandfather, the Holy Prophetalaig 41 5 4ule (N49 ail (lua,
The Way of Moderation and Avoiding Unnecessary Dispute.
The way of Ahl as Sunnah wal Jamaat and especially The Sufis, is to have Love and
Respect for the Descendants the Holy Prophet's albus Ali» 4gle (lai ai! lia Household and to
hold its true Scions, c2»>i agi (lWea5¢l) 425 in High Esteem, especially when they are Adorned
by Sacred Knowledge, Piety and Righteousness.
It is best to avoid Argumentation on Polemical Matters with those who see differently, as
this is neither Constructive to seeking the Truth, nor to become Closer to Allah Most High, nor
to living alongside one another in Mutual Respect, Despite our Differences. And Allah4itsis
(lls Knows Best.
Maltreatment of Hazrat Imam Ja’far Sadiq4s& (1155 ai) deay, j
Ar Rabi reported: When Hazrat Imam Ja'far bin Muhammad4s© (41249 ai) 4ea 5, went in to
see Al Mansur, I saw his Lips moving. As he moved them, al Mansur's Anger (gradually)
became quietened, so that when he approached him, he was Pleased with him. When Hazrat
Imam ‘Abu Abd Allah (Ja'far)4gls (sig ai) 4.ea5, came out from Abu Ja'far (Al Mansur) I
followed him and said to him: "This man was the Angriest of men towards you. When you went
in, yOu were moving your Lips as you went in and when you moved them his Anger quietened.
With what (words) were you moving them?"
"The Prayer of my (Great) Grandfather, Hazrat Invam Al Hussain4i© 4 (4) bin Hazrat
ATI 542.9 (elle 4! aS Peace be on them," he replied.
"May I be your Ransom," I said, "what is this Prayer?”
He told him: "O my Provision‘in time of Hardship, O my Help in the Face of Disaster,
Guard me with Your Eye Which never Sleeps, Surround me with Your Impenetrable Fortress.”
Towards the end. of his life, the ImamAus (lleig ail 4a, Was subjected to severe
‘restrictions placed upon him by the Abbasid’ Khalifa Mansur, who ordered ‘eruél*torture and
merciless killing of many of the Descendants of The Holy,Prophetelug Wl 5 ule della’ s ai! jhe who
were Shi'ite, that -his' actions eyen surpassed the Cruelty and, Heedlessness of the Ummayad
W » ~Khalifas. On his Orders)they were arrested in Groups, some thrown into deep and dark Prisons
'L
anignortired until they Passed Away, while others were Beheaded or Buried Afive at the base of,
or in between the walls. Hisham, the Ummayad Khalifa, had-ordered Hazrat Imam Ja'far As
Sadiqaslé (lads atl 4455 to be afrested and brought to Damascus. Later the Imam" (pileig ail Aaay
»was arrested by Saffah, the Abbasid Khalifa, and brought to Iraq. Finally, Mansur had him
arrested againtand’ brought to Samarrah where he had the ImamAgle (leds ai'44a) kept under
Supervision, was in evel pay harsh’ and.discourteous to him, and’several times thought of
killling him. F/I
Succession:
= The Shia Group had begun fo split during the lifetime of Hazrat Imam As-Sadiqat) 45
my Agle isles when his eldest Son, Hazrat Isma'il ibn Ja'farawe (Nady ail dea) predeceased him. His
assing occurred in the presence of many Witnesses. After the Passing Away of Hazrat Imam
“~e Ps P Z
83 Hazrat Imam al Qushayritle (piled g ai) Aaa , Ar Risala
84 Tbn Abi Jamra, Adab as Sami’ wa al Mutakallim
89
Ja'far as Sadiqtule (Nleig ail dea, his Following fractured further, with the larger Group, who
came to be known as the Twelvers, Following his younger Son, Hazrat Imam Musa al Kazim
agls (lladg ai! 44a5. Another Group believed instead that Hazrat Isma'il4ue (lady at) 4eay had been
designated as the next Hazrat Imam, and that since he had predeceased his Father, the Imamate
had passed to Hazrat Isma‘il's Son, Hazrat Muhammad ibn Ismail4ls (pais at) 4a, and his
Descendants. This latter Group became known as the Isma'ilis. Some Isma'ilis believe that
Hazrat Isma'ila (pllaig a 4ea had not actually Passed Away, but would reappear as Mahdi, the
Rejuvenator of Islam in the Shia Doctrine.
Still other Groups accepted either Hazrat Abdullah al Aftah4#e (pllaig at) day or Hazrat
Muhammad ibn Ja'far as Sadiqs& (leis at) 4aa (Ad Dibaj), both Sons of the Hazrat Imam
Ja'far as Sadiq4He (pleig ai) 4ea5, as the Hazrat Imam. A final Group believed that Hazrat As
Sadigagls (-llea5 4) 44a.) had been the last Hazrat Imam, and that the Lineage had not continued.
/ After the Passing Away of Hazrat Imam Musa al Kazim4 (lity ai) 4aay, the Majority of
his Followers recognized his Son, Hazrat Imam Ali ar Ridha4e (ll49 ail 4eay as the Eighth
Hazrat Imam, while others believed that Hazrat Imam al Kazim4we (,l039 a) 4a, had been the
last Hazrat Imam. This latter Group became known as the Wagifiyah.
No major Divisions occurred in Shi'ism from the Eighth to the Twelfth Hazrat Imam,
whom the Majority of the Shia (Twelvers) considered to be Hazrat Muhammad al Mahdiail 4aa)
agle ‘lei, Among the Sects which separated from the Majority, only Zaidiya and Ismaili
continue to exist today.
Religious Views:
He stood out among his Contemporaries for his Great 'Fadl' (Merit); he was the most
Celebrated, the Greatest in Rank and the most Illustrious of them in (the eyes) of both the Non
Shi'a and the Shi'a. The People Transmitted, on his Authority, the Religious Sciences which
travelers carried with them (around many Countries) and thus his Fame was spread throughout
the Lands. The Learned Scholars have Transmitted on the Authority of no other Member of the
‘Ahl ul Ba'ait’ (Household of The Holy Prophetalus Ail 9 aule (N55 ai) 2) as much as they have
Transmitted on his Authority. None of them met as many of the Reporters of Traditions (“Ahl Al
Athar wa Naqgalat Al Akhbar) as he did, nor did the latter Transmit on theirAuthority to the same
f _ extent as they Transmitted*on the Authority of Hazrat Ab-u Abd Allah (Ja'far b. Muhammad4ay
¥ Aule (pllais ally’ The Specialists in Tradition (“Ashab ‘Al. Hadith’) have gathered together, the
- Names of thoseswhos Narratéd on his Authority, who were reliable despite differences in Views
i tad Doctrines and they were four thousand men. The clear evidence for his Imamatei) 44a)
wy Agley lets was stich that it overcame (men's) Hearts and Silenced (the attempts of) an Opponent
to Denigrate it with Doubts.
'y
i Hazrat Imam As Sadig@ple (lai a) 44) Religious views are recorded as Authority in the
+ - writing of number of Contradictory Positions. The use.of his Name as an Authority within the
© Sufi,"Scientifie, Sunni Legal, Isma'ili and Extremist Writings shows his Importance as a Figure
RS within the Development of early Muslim»Thought. According to Ya'qubi, it was Cision for
anyone who wanted to relate a Tradition from him to say "the Learned One informed us". Hazrat
>) Imam Malik ibn Anastie (lists ai) Leaf when quoting anything from Hazrat Imam As Sadiqtssy
Agle (allay 4), would say "The 'Thiga’ (Truthful) Hazrat Ja'far b. Muhammad4l (alles 9 atl amy
\~- himself told me that..." the same js reported from Hazrat Imam Abu Hanifa4gle (,laig ail daa .
‘Fhe Works Attributed to him may be of dubious authenticity, but they do establish his Name at
least™as indicating a Mastery of Learning generally, and the Islamic Sciences in particular.
Though most Groups wished’ to Recruit Hazrat Imam As Sadiq's4ue (leis at) deal legacy for
a
90
their own Cause, the most extensive Source for his Teachings is to be found within the Imami
Shia Tradition. For Twelver Shias, Hazrat Imam Ja'far As Sadiq4ple (,lla45 a) 4aay is the Sixth
Imam who established Shi'ism as a Serious Intellectual Force in the late Umayyad and early
Abbasid periods. Shia Thought, starting with Syed Haydar Amuli, and leading to Safavid
Philosophers like Mir Damad, Mulla Sadra and Qazi Sa’id Qumi continuing to the present day, is
based on Shia Hazrat Imam's Tradition specially Hazrat Imam As Sadiq4sl& (,!855 ai) 4aay,
Ja'fari School of Law:
Shia Jurisprudence became known as Ja'fari Jurisprudence after Hazrat Imam Ja'far As
Sadiqul& (plleig ail 4aa,, whose Legal Dicta were the most important Source of Shia Law. Like
Sunni Law, Ja'fari Jurisprudence is based on the Holy Qur'an and the Hadith, and also based on
the 'ljma' (Consensus). Unlike the Sunnis, Shias give more Weight to 'Aql (Reasoning), while
Sunnis only allow for Qiyas (a kind of Analogical Reasaeae). Hazrat Imam As Sadiqail 4«a5
dl llai5 is presented as one who denounces 'Ra’y' (Personal Opinion) and 'Qias' (Analogical
Reasoning) of his Contemporaries arguing that Allah’s¢pllaiy 4ilsi4u Law is Occasional and
Unpredictable, and that the Servants’ Duty is not to embark on, Reasoning, in order to discover
the Law, but to Submit to the Inscrutable Will of Allahgleig ailsi as Revealed by The Holy
Prophetalbuy 4) 9 Aale (plats ai) boa, In his Book, 'Maqbula', Omar ibn Hanzala (who was a
Disciple of Hazrat Imam As Sadiq@gl& (leis a has.) asks the Hazrat Imam, how Legal Disputes
within the Community should be solved, and whether one should take such Cases to the 'Sultan'
(Ruler) and his Judges. Hazrat Imam Ja'far as Sadiq4we (plleiy at) 4ea5 replies in the Negative
saying that those who take their Disputes to the Rulers and their Judges get only 'Soht' (Unlawful
Decisions). Instead Hazrat Imam As Sadiq4g© (plla4g ai) dea recommends an Unofficial System
of Justice for the Community, and that the Disputants should. turn to "those who Relate the
Ahadith".
Importance in Sufism:* ;
Hazrat Ja'far as Sadiq@is (jle4g a! 4a holds a special Prominence among The Sufi
Orders, due to his Connections\to some of Sufism's/earliest Theologians. He is elevated as an
Individual of Great ‘Itm'(Spiritual Knowledge) in many early Works of Sufi Literature, such as
those by Hazrat Abu Bakr Kalabadi+ule (plies a) daa (Wisaal 380 AH/ 990CE) or later in the
Writings of Sufi Poet, Hazrat Abi Hamid bin'Abi Bakr Ibrahim Attarawe (ligula (Wisaal
618 AH/ 1221 GB). Hazrat 'Attaraue (Neds at) 4ea) claims that Hazrat Iman Jalfar(lla5 5 ah) 4a)
_ 4gl€, more’ than"the other, Imams, was a Spiritual Forebear to Sufism when he says he, "Spoke
Ay more than the other Imams concerning’ 'Tariqat' (The Path).” Hazrat Attar’ sAule (plats ai) daa,
Adtpibtited Sayings of Hazrat/Imam As Sadiqawe (thai ul doa are full of Sufi specific
Terminology suchas "He had Passed Away, 'Fana' (Figuratively refers to the Death of the Ego)”
and "Window into the Heart!" Denial of these Claims is done by The Ahl e Tashi.(Extremist
-Shia) and Western Orientalists. However, the Veracity of Venerable Sufi Saints cannot be
challenged by»People of less, or no Knowledge. The Claim by Orientalists that.there is no
mention of these terms in Hazrat Imam Al. Sadiq’s 41 (plas alAaa5 writings is made in the
same breath as stating py there are “No Extant Works of Hazrat Imam Ja'far Al Sadiqail 4a)
Auls picky 9.
= While it is‘apparent in these writings, that Hazrat Imam Ja'far as Sadiq+sle (platy ait) daa,
Sm was regarded as a Founding Figure in Sufism, the Historical Situation is more difficult to
scertain. Given his large Following and established Madrasa (School), he almost certainly was a
Teacher to Sufis. Perhaps, as claimed by Hazrat 'Attar4sle (leg ai) 4a), this included Hazrat
http://www. iranicaonline-org/articles/jafar-al-sadeq-ili-and-sufism
0
91
Abu Nu‘aymés (platy ai dea, Hazrat Sufyan Sawritsle (platy ai! day (Wisaal 161 AH/ 776
CE), a well known Jurist and Ascetic in his Time. It is through Hazrat Sufyan4ss (pllaig ai! deay
that one of the most repeated Attributions to Hazrat Ja'far's4! (pliads at! doa Character
reportedly comes. Hazrat 'Attar4le (gllaiy a) daa) relates:
"Hazrat Imam Sadiqasl& (laig ai) dea was seen wearing a precious Robe of silk. They
said, 'Son of the Prophetalus 4 5 Age (aig ail hue of Allah¢qllads 4318.4, this is not in accord with
the life of your Holy Family.’ He took that man by the hand and draw it into his sleeve which
was clad in coarse lint so that his hand was pricked. Hazrat Imam Sadiq4© (lady ail daay said
‘This is for Allah¢leis 434 and this is for Men'"
This shows us that Hazrat Imam Ja'faraule (aig ai) dea was viewed by Sufi Sources as
possessing a Humbleness and Inner Piety that was a Cornerstone of Sufi and 'Malamatiya'
Thought. The 'Malamatiya' were a School within Sufism. Sufi Teachers Trace the Source of their
Knowledge back to the Teaching of Hazrat As Sadiq and his Forebears as descending from The
Holy Prophetalus 4) 5 aule (lei5 atl ua, and that perceived Content of these Teaching remain
relevant to Sufi Practice today.
Theology:
Hazrat Imam Ja'far As Sadiq's 4! (plbais at) 4a) view on Theology is Transmitted
through ‘Mufazzel’ who recorded his own questions and Hazrat As Sadiq's4#le (llaig at) dea
answers in a Book known as Kitab At Tawhid in which As Sadiq gives proofs as the unity of
Allah¢-tads 441444, This Book is considered identical to the ‘Kitab Al Ehlilaja’ which is a reply to
Mufazzel's request from Hazrat Imam As Sadiq4 (plea atl aay for a Refutation of those who
Deny Allah¢,lais 4ilsi4, Hisham ibn Hakam (d. 179/ 796) is another Famous Student of the
Hazrat Imam, who proposed a number of Doctrines that later became Orthodox Shia Theology,
including the Rational Necessity of the/Divinely Guided/Imam, in every Age, to Teach and Lead
Allah's(la35 415444 Community.** Hazrat Imam As Sadiq4s© (llnis ail Aah is Attributed with the
statement: "Whoever Claims that Allah¢leas 4ilazu has ordered Evil, has lied about Allahaiasu
(alli, Whoever Claims that both Good and Evil are Attributed to Him, has lied about Allah Atta
(alles, This view whichsin Accordance with that of Mu'tazilite Doctrine, seems to absolve Allah
(nied 431544" from the Responsibility for Evil in the World. Hazrat Imam As Sadiq (ellis ail aa)
_ Adis says that Allah {dai 9 as does not "Order created beings to do something without
_ Providing for them a means of not doing it, though they do not,do it, or not do it Without Allah's
- (glad AGL 's Permission" 'Aaztat Imam_As SadiqAsl& (qllaig ail Aaa expressed a moderate, view
Wy » between “Jabr (Compulsion), and giving the ‘Tafviz’ to Man (Choice), Stating that Allahiapu
A
~
> iii Decreed séme things Absolutely, but left some others to Human Agency. This assertion
was widely adopted afterwards and was called,"Al Amr Bayn Al\Amrayn" which meant “Neither
Predestination nor Delegation but a position between the two.” Hazrat Imam As Sadiq'sa! aay
Age Ujsi4 view, therefore,/iS recorded as Supporting either Position as it is reported in an
Exchange between him and an Unknown Interlocutor. The Interlocutor asks if Allah(s335 cE ECT
Forces his servants to do Eyil or whether he has Delegated Power to‘them. Hazrat As Sadiq say
dle (aig ai) Answers Negatively to both Questions. When asked "What then?" he Replies, "The
Blessings of your Lord-are between these two".
—_ Itis Narrated in “Hadith’ that HazratImam Ja'far as Sadiq@!+ (lla atl dea has said "We
are.the People well-grounded in Kiiowledge and we are the ones who know how to Interpret it."
— 7
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86
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Tafsir:
The Works Attributed to Hazrat Imam Ja'far as SadiqAgle (lLaig atl Asay in ‘Tafsir’
(Qur anic Exegesis) are mostly described as the Sufi-Mystical Works such as "Tafsir al Qur’an"
"Manafe Sowar Al Qur’an" and "Kawas AsA al Qur'an Al A'zam". The Attribution of hese
Works to Hazrat Imam As Sadiq4gl> (1845 at 4ea5, however, is Suspected. In his Books “Haqa’iq
At Tafsir’ and Ziadat ‘Haqa’iq Al Tafsir’, Hazrat ‘Abd ar Rahman Sulami4ue (leis at) deay cites
Hazrat Imam As Sadiqie (Nheiga) 4a as one of his Major (if not the Major) Source of
Knowledge concerning the Meaning of Qur’anic Ayat.*”
"Kitab Al Jafr", an early Mystical Commentary on the Qur’an (Tafsir), is also Attributed
to Hazrat As Sadiqtile (1245 a) 4eay.** According to Ibn Khaldun, it was originally Written on
the Skin of a young Bull, allowing the Hazrat Imam to Reveal the Hidden Meanings of the Holy
Qur'an.” Hazrat Imam As Sadiq 4s (pleis ai dea is said to have proposed a fourfold Model of
Qur an Interpretation. He said that "The Book of Allah(slig ZC Ewin Comprises four things: the
Statement set down, the Implied Purport, the Hidden Meanings, Relating to the Supra-Sensible
World, and the Exalted Spiritual Doctrines." He said that the plain Meanings were for the
common People; the Hidden Meanings for the elite; the implied Meanings for the "Friends of
Allah; Aila: "and the "Exalted Spiritual. Doctrines" were the "Province of the Prophetsegs&
avlull,""” He Stated that ‘Hadith’, or Traditional Sayings of the Holy Prophet, should be Rejected
if they Contradicted the Qur’an.”!
Doctrine of Taqiyah:
Hazrat Imam As-Sadiqawe (1249 ai) 4a) adopted Taqiyah as a Defensive Tool against the
Violence and Threats that were directed against him and the Shias.”,” ‘Taqiyya’ was a form of
Religious Dissimulation,”* or a Legal Dispensation whereby a Believing Individual can deny
their Faith while they are in fear or at risk of significant Pétsecution.” In other words, ‘Tagiyya’
Says that it is acceptable to hide one's true Opinions if by Revealing them, one puts oneself or
others.in Danger.” The Doctrine was developed by Hazrat Imam As Sadiqaue (elles atl 4ea5, and
served to Protect the Shias when Al Mansur, the Abbasid Khalifa, conducted a Brutal and
Oppressive Campaign against ‘The Alids and their Supporters.”’ According ‘to Moezzi, in the
eatly sources “Taqiyya’ Means "the keeping or Safeguarding of thé Secrets of the Imams'
Teaching." "Divergence of'Traditions" is, therefore, sometimes, Justified by Shia’Imams as a
result of the need for using *Taqiyya’. "He who is certain,that_we (the Imams) Proclaim only, the
Truth (Al Haq)smay, he beSatisfied with our Teaching," asserts Hazrat Imam As Sadiqatl 44a)
Agile (platy "and if he hears us Say something Contradictory to what he heard earlier, he should
“that we are § only in his own interest. "8 Practicing ‘Tagiyya’ also had an esoteric
8% https://en.wikipedia.org/wiki/Ja%27far_al-Sadiq#cite_note-Gleaves_T-8
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93
significance for those who believed that their Teachings should not be comprehensible to
ordinary Ulema, and so hid their more Profound Teachings.”
Works:
According to Haywood, half a dozen Religious Works bear Hazrat Imam As Sadiq's4)
aqls (leis ai) Name as Author, though none of them can be firmly described as being Written by
Hazrat Imam As SadiqAs (sais ai! Aaa, . It is probable that Hazrat Imam As Sadiq (qlaig atl daa,
4l§ was an Author who left the Writing to his Students. The Alchemist, Abi Miisa Jabir ibn
Hayyan (Geber), for example, suggested that some of his Works are "little more than records of
Hazrat Imam Ja'far's4uls (pllaig at) 4oay Teaching or summaries of hundreds of Monographs
written by him."','°','° Hazrat Imam Ja'far as Sadiqagle (pllady at! 4aa5 is also cited in a wide
range of historical sources, including at Tabari, al Ya'qubi and Al Masudi. Ad Dhahabi
recognizes his contribution to Sunni Tradition and Isma'ili Scholars such as Qadi al Nu'man'®’
recorded his Traditions in their Work. ay
Various versions of his will, and a number of collections of Legal Dicta, are Attributed to
him as well. There are many Reports Attributed to him in the early Shia ‘Hadith’ Collections
such as Muhammad ibn Ya‘qub al Kulayni's ‘Kitab al Kafi’, where they are Featured as Central
Sources of Imami Doctrine.' "Al Haft wa'l Azella" and "Kitab As Sirat" which Contain "Secret
Revelations" to ‘Mofazzal’ are also Attributed to Hazrat Imam As Sadiq4@gls (plats ai) 4a , and
had an important role in the elaboration of the Esoteric Doctrine; of the “Nosayris’, for whom
Hazrat Imam As Sadig4yl> (plle4g ai) dea) is an influential figure.’
Selected Quotations:
° "The most perfect of men in intellect is the best of them in Ethics.
e "Charity is the Zakat (alms) of Blessings, Intercession is the Zakat of Dignity,
IlInesses are the. Zakat of Bodies, Forgiveness,is the Zakat of Victory, and the thing
whose Zakat is Paid is Safe from Taking (by Allah).""*
° "He who Answers all that he is Asked, surely is Mad."'”
e "Whoever Fears \Allah(plaiy ata, Allah¢sle4 5 PC Eww Makes all things Fear him;
and whoever-does not Fear Allah;,lLaig re Allahgsl-355 4ilaiumakes him Fear all
things."''°
_e "Allah Almighty Has Said: People are) Dear to Me like Family. Therefore, the
Best of them is the he_on¢ who is Nicer to Others and does his Best to Resolve “their
Needs2'")"
1107
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94
« "One of the Deeds Allah Almighty (4g ZC EW Appreciates the most is making his
Pious Servants Happy. This can be done through Assuaging their Hunger, Sweeping
away their Sorrows, or Paying off their Debts."
7- Hazrat Syedna Hazrat Imam Musa Kazim 5230) Cail) dblnad Ags (lag ail daa,
Roza Pak: Kazmain Sharif, Iraq.
Birth: 5 Safar, 128 AH; 6 November, 745 CE, Ath Thalatha (Tuesday).
Wisaal: Jum‘ah, 15 Rajab 183 AH; eke 22, 799 TNs (AL -
Two Phases:
1.
2
7
‘
J
ie
The First Era before His Imamate, Spread out from 128 to 148 AH (20 years).
The Second Period, Following His Imamate from 148 to 183 AH, Coincident with the
Ruling Periods of Mansur Dawanaqi; Mehdi Abbasi; Hadi,Abbasi and Haroon ar Rashid.
Most of His Imamate was Coincident with the Era‘of Haroon ar Rashid, which stretched
as long as 23 years, 2 months and 17 days. Haroon was the Fifth Khalifa of the Abbasid
Dynasty during whose Period of rule, The Hazrat Imam mostly remained imprisoned.
Hazrat Imam Musa al Kazim4e (249 ail 4aa4 is the Seventh Apostolic Hazrat
Imam. His Epithet was Abu'l Hassan and his Title was ‘al Kazim’. His Matchless
~ Devotion and Wofship of Allah(taa Ale has also earned him the Title of "Abd us
" Swaleh'"* (Virtuous Servant of Allah(,le4s FE EW) ,Generosity was Synonymous with, his
Name and no o Beggar e t ever returned from his Doof empty handed. Even after his 'Wisaal!
or (Attainment ° To Allahcslas adi), hercontinued to be Obliging and was Generous to his
"Devotees Who came to is Holy Shrine with Prayers and Behests, which were Invariably
Granted b alla ¢ s\au4, Thus, one of His additional titles is also ‘Babu 'l Hawa"
(the Door to Fulfilling! Needs). He was the Son of Hazfat Imam Ja'far as Sadiqail “hasy
Ayle (Alig, the Sixth Hazrat Imam. The name of his Mother was Hazrat Bibi Hamida+
gle plies il, the Daughter of a Noble Man, Belonging to the the States of Barbary.
hildhood: 4
—
Hazrat Imam Mu Kazintagle (flaS 5 i! aa) Passed twenty years of his Sacred Life
a. » under the Gracious, eA. of his*Holy Father. His Inherent Genius and Gifted Virtues
combined with the Enlightened Guidance and Education from Hazrat Imam Ja'far as Sadiq4J
Wwe. (plats 4), Showed in the Manifestation’ of his future Personality. He was fully versed with
ivine Knowledge, even in his Childhood. Allama al Majlis? relates that once Hazrat Abu Hanifa
ayle Ypiad g a) Aaa happeng to call upon the Holy Abode of Hazrat Imam Ja'far as Sadiq 4) 4«a)
due Ujlis to ask him about some ‘Masa'il’ (Religious Matters). The Hazrat Imam was asleep and
tr
95
so he kept waiting outside till the Hazrat Imam's awakening. Meanwhile, Hazrat Imam Musa al
Kazim4ys (piles a! 4ea5, who was then five years old, came out of his House. Hazrat Abu Hanifa
dgls (jladg ai) dea, after offering him his best compliment, inquired: “O the Son of the Holy
Prophetalais 41) 5 4yle (pled ai! a! what is your Opinion about the Deeds of a Man? Does he do
them by himself or does Allah¢qttig 431s make him do them?” O Abu Hanifa’, the five years
old Hazrat Imam replied at once, in the typical tone of his Ancestors, “The doings of a Man are
Confined to three Possibilities. First, that Allah ¢sliais 4ila44 Alone Does them, while the Man is
quite Helpless. Second, that both Allahglleiy 4ilaiwand the Man do equally Share the
Commitment. Third, that Man does them alone. Now, if the first Assumption is True, it
obviously would Prove Departure from Justice of Allah (leis aa (‘Khakum Ba Dahan’: May
There be Dust in My Mouth) who Punishes His Creatures for Sins which they have not
Committed. And if the Second Condition be Acceptable, even then Allah¢dllaig 4ils4 Becomes
Unjust if He Punishes the Man for the Crimes in which He is Equally a Partner (“Khakum Ba
Dahan’). But the undesirability of both these Conditions is Evident in the Case of Allah4dasa
(sl45, Thus, we are Naturally left with the third Alternative to the Problem that men are
absolutely Responsible for their own doing.”
Imamate:
The Holy Hazrat Imam Ja'far as SadiqAsle (,!Laig a) 4sa, breathed his last on 25th
Shawwal 148 AH, and with effect from the same date Hazrat Imam Musa al Kazim,ls35 at) 4a)
421§ succeeded to the Holy Office of Imamate, as the Seventh Hazrat Imam. The Period of his
Imamate continued for thirty-five years. In the first Decade of His Imamate, Hazrat Imam Musa
al Kazimégls (lla53 a) 4a could afford a Peaceful Execution of the Responsibilities of his
Sacred Office and carried on the Propagation of the Teachings*ef the Holy Prophet (sltaig ai) (lua
aluig 4) 4 Aue. But soon after, he Fell Victim to the Ruling Kings‘and a greater part of his Life
passed in Prison.
Political Condition:
Hazrat Imam Musa al Kaziméle (,!ai5 0) 4485 lived in the most crucial times in the
Regimes of the despotie “Abbasid Kings who were marked for their tyrannical and cruel
administration. He witnessed the Reigns, of ar Mansur ad Dawanaaqi, ‘al Mahdi and Haroon ar
Rashid. Al Mansur and Haroon ar Rashid were the Despotic Kings who put a Multitude of
Innocent DesCendants of the Holy Prophetalus ali 5 Auis (plied ai! tha to the Sword. Thousands of
_ these Martyrs. were buriedMlive inside_walls or put into horrible dark Prisons during their
» Jifetime. These depraved Khalifas knew no Pity or Justice‘and they killed and tortured for the
plait they defivedytrom Human Sufferings. The Holy Hazrat Imam was saved from ‘the
tyranny of Al Mansur because fhe King, being occupied with his project of constructing the new
city of Baghdad, could not gettime to turn towards victimizing the Hazrat Imam. By 157 AH the
-City of Baghdad was built, This was soon followed by; the Passing of its founder a year later.
After Al Mansur,” his Son al Mahdi ascended the Throne. For a few years, he remained
indifferent towards the Hazrat Imam. When.in 164 AH he came to Medina Munawara and heard
about the great Reputation” of the Hazrat Imam, he could not resist his Jealousy and the Spark of
his Ancestral Malice against the ‘Ahi ul Ba'ait’ was rekindled. He somehow managed to take the
Hazrat Imam (pleis a) 4a, along with*him to Baghdad and got him imprisoned there. But
after a year he realized"his Mistake and released the Hazrat Imam from Jail. Al Mahdi was
EELS by Al Hadi who lived only for a year. Now; in 170 AH, the most cruel and tyrannical
Kin@*Haroon ar Rashid’appéared at the head of the ‘Abbasid Empire. It was during his reign that
A
96
the Holy Hazrat Imam passed the greater part of his life in a miserable Prison till he was
poisoned.
Moral and Ethical Excellence:
As regards his morality and ethical excellence, Ibn Hajar al Haytami remarks: “The
Patience and Forbearance of Hazrat Imam Musa al Kazim4gle (,llaig a) 4ea was such that he
was given the title of Al Kazim' (one who Swallows down his Anger). He was the embodiment
of virtue and generosity. He devoted his nights to the Prayers of Allah/sla4g ails and his days to
Fasting. He always Forgave those who did wrong to him," His kind and generous attitude
towards the people was such that he used to Patronize and help the poor and destitute of Medina
Munawara and provide for them money, food, clothes and other necessitates of sustenance
secretly. It continued to be a riddle for the receivers of gifts, throughout the Hazrat Imam's
lifetime as to who their benefactor was, but the Secret was not revealed until after his 'Wisaal'
(Attainment To Allah(s45 aii),
Literary Attainments:
Time and circumstances did not permit the Holy Hazrat Imam Musa al Kazim) 4ea5
auc Ji to establish institutions to impart Religious Knowledge to his followers as his Father,
Hazrat Imam Ja'far as Sadiq 41° (pllaig at! dea and his Grandfather, Hazrat Imam Muhammad al
Baqirtue (1245 a) daa had done. He was never allowed to address a Congregation. He carried
on his Mission of Preaching and Guiding people quietly.
'Shahadat' (Holy Martyr in the Way of Allah(a4 aii):
In 179 AH, Haroon ar Rashid visited Medina Munawara. The fire of malice and jealousy
against the Ahl al Ba'ait was kindled in his heart when he saw the great influence and popularity
which the Holy Hazrat Imam enjoyed amongst the people there~He got the Hazrat Imam arrested
while he was busy in prayer at the Shrine of the Holy Prophetabsy Nl 5 ule (lle ai! tue and kept
him in Prison in Baghdad for a Period of about four years. Onsthe 25th Rajab 183 AH, he got the
Hazrat Imam Martyred by Poison. Even his Blessed Body was not spared Humiliation and was
taken out of the Prison and left\on the Bridge of Baghdad. His Devotees, however, managed to
lay the Holy Body of the-Hazrat Imam to rest in al Kazimiyyah (Iraq).
Sayings:
1 1 found the Knowledge of people in’ four things: firstly, that you know» your Lord
* (Recognition of Allahgtias aii), Secondly, that you know it as to what factors, He
made Use of dn Creating you, thirdly, that you know as to what He wants and Intends
{ a from you, and fourthly, that you Learnwhat is it that will expel you from your Religion.
> “Cursed is the one who backbites against one's Brother (fellow Muslim).
3. Comprehend and understand the Religion of Allah(lets PE ECW for Jurisprudence is the
key to vision and the ¢ompletion of Worship and the cause of Rte the lofty grades
and magnanimous station is the World and hereafter. The Superiority and Magnanimity
of The Jurisprudent ve the adorer and Worshiper is like that of the Superiority of Sun to
the Stars. And Allahgptes s 44525 does not get Pleased with (Accept) any Practice of that
person who does not achieve the comprehension and understanding of his Religion.
4. ~ Put in endeayorand exercise effort that your time is scheduled into four parts. A part for
oo the.Supplication to, Allah¢slaig 441344) and an other part for the affairs of Economy and
Livelihood and still anothef part for Social contact With the Brothers and the Persons of
confidence who may let you learn your short comings and faults and they have a sincere
interior (heart) for you. And a part to enjoy thenon Forbidden and :awful Entertainments.
—
97
And with this part of time you get the strength of vigor for the (rest of) the Three other
Parts of time.
53 Oh Hisham! a Man is not Faithful till such time that he gets Fearful (and) Hopeful. And
- he will not become fearful and hopeful unless and until he becomes the conjurer and doer
of that which he Fears and hopes (He practices according to the requirement and needs of
the Fear and Hope.
6. Indeed, the greatest and biggest of all the People in worth and value is the person who
does not consider the World a Station and Abode for himself, more over, there is no price
and worth of your bodies except in Paradise, so do not sell them without (achieving) it.
7. Bad is the Person who has two faces and two tongues (double cross and hypocrite). He
praises and commends his Brother (in Faith) in his presence and when he is absent he
back bites and slanders him. If he achieves (something) he gets jealous of him and if he is
| afflicted he leaves and abandons him (Does not help him).
} A Person who does not observe any progress and development in himself, his two days
f are equal is a looser.
Oh Hisham! If there be a walnut in your hand and the people say it is a pearl, this will not
provide you any benefit where as you know that, its a walnut. And if there is a pearl in
® your hand and people says, its a walnut, there would be no harm to you while you know
. that, that is a pearl.
= +0. Oh Hisham! there is a proof and logic for everything and the proof of that intelligent
person is his Meditation and the proof of Meditation is Quietness.'!”
a
=
,_ 8- Hazrat Syedna Hazrat Imam Ali bin Musa Raza jz) Cpe Ad Aut tag ait! Lea y,
Roza Pak: Mashhad Mugaddas, Iran. | » M
sirth: Dhu'l Qa‘dah 14, 148 AH; January 1, 766 CE, Saturday, (As Sabt).
Wisaal:16 Safar, 203 AH; August 23, 818 CE Thursday (Al Khamees).
& “Hazrat Imam Reza (Ali ibn Misa) ss ai 4a, was the Son of the Seventh Hazrat
imam and according to Ww. i-_ accounts was born in 148 AH/765 CE and Passed Away in
Qe AH/8i7 CE. f
— ; Yi / / j
2 https://www.al-islamorg/story-of-the-Holy-kaaba-and-its-people-shabbar/seventh-HazratImam-musa-ibn-
Ja'far-alkazim ~
98
His Grandfather Hazrat Imam Ja’ far As Sadiq + (llaig ail 4a Passed Away one month
before the birth of Hazrat Imam Ridha’ 4u6 (,!245 ai) 4aa5. The family must have been consoled
by his birth which took place after such a great loss. He was brought up and instructed by his
affectionate Father, under whose supervision he passed his boyhood and youth. He availed
himself of the instructions of his learned Father for thirty one years, till the later was taken to
Baghdad to suffer the hardship of imprisonment for four years till his Passing.
Hazrat Imam Musa Ibn Ja’far 4g (leis at) 4ea5 could foresee that the hostile Abbasid
ruler would not allow him to live peacefully and circumstances would take such a turn that his
followers would not be able to see him or inquire about his successor prior to his Passing.
So, while free and undisturbed in Madina, he felt the need to introduce his successor to
his followers. He, therefore, assembled seventeen Prominent Dignitaries from the Descendants of
Hazrat Imam ‘Ali 4! (,li5 ai) 40a and proclaimed that his Son ‘Hazrat Ali Ibn Musa 4! 4a)
Aue ‘lei would succeed him.
He also wrote his will on which 60 Respected Elders of Madina signed as Witnesses.
Such elaborated arrangements were never made by any other Hazrat Imam, and they proved to
be most appropriate due to the controversy about the Imamate, which ensued after the Passing of
Hazrat Imam Musa Ibn Ja’far “4! (ality a) Aaa,
Hazrat Imam Ridha’ 4gl& (,lte44 ai! dea was 35 years old when his Father Passed Away in
prison of Haroon ar Rashid in Baghdad and the responsibilities of the Imamate devolved on him.
The Eight Hazrat Imam reached the Imamate, after the 'Wisaal' (Attainment To Allah cE EWN
(11853) of his Father, through Divine Command and the Decree of his Forefathers. At that time
Haroon ar Rashid was the absolute ruler of Baghdad and the Descendants of Hazrat Imam “Ali
Als (Mais ail dea) were’passing, as ever, through trials and tribulations because of the tyranny of
the Abbasid ruler.
Yet Hazrat Imam Ridha’ 4:6 (pleas ai dea) carried outsthe responsibility of administering
the Divine Law of Shari‘ah as taught by the Holy Prophetalus 4W 5 4ule (leis atl le and Imams
of the ‘Ahl ul Ba'aitcwras! agate dled ailio) py after him.
After putting -anend to ‘the life of Hazrat Imam Musa Ibn. Ja’far 4 (pllads ait! Amy,
Haroon ar Rashid lived for ten years. He had less tolerance for the existence of Hazrat Imam “Ali
f _ Ridha’ aul (leis 4) 4005, then he did for his revered Father. But he also knew that his
- Governmentyhad already lost face due to its prolonged maltreatment and eventual assassination
_of Hazrat’ Imam MuSa IbaJa’ far 46 (plsiy atl 4oa, or perhaps the tyrant felt the stingsyof
© conscience which kept him front harassing the8th Hazrat Imamésle (piles at] Aaa),
3 “Ths said that once Yahya Barmaki, his Prime Minister, in order to gain the ruler’s favor,
I informed Haroon that Hazrat Imam ‘Ali Ibn Musa “#© (lei gail 4ea5 claimed Imamate in the
i same way his Father had done; Haroon coldly replied, “We have“already inflicted cruelties on his
- Father, do you expect me to,annihilate this family altogether.
Still, Haroon was antagonistic towards the Prophet’s alsuy 4) 5 4ale (itais ai) lua
Descendants and persisted ihtinaltreatment of most of them in Madina. The local Governors of
» Madina who wished to please the ruler could not afford to be fair to “Ahl ul Ba’ait’. People could
» not Visit the Hazrat Imai “© (11055 ai! dea, freely seek his Knowledge, and he had little chance
‘to-teach his followers openly, for the eyes of the agents of Khalifa focused unceasingly on the
\~ activities of the Hazrat Imam dle’ s ai! Aaa),
S Political wranglings in Baghdad between the two;Sons of Haroon were rocking the
Empire. The Elder Son} Amin, who had an Arab Mother had the support of the Arabs and most
99
of the Abbasid elders, while the younger Son Mamun had a Persian Mother and was supported
by the Persians.
To console both factions, Haroon took a pledge from both his Sons that after his Passing
Amin will rule the Arab part of the Empire while Mamun will rule the Persian side.
After the Passing of his Father, Haroon ar Rasheed, Ma'mun fell into conflict with his
Brother Amin, which led to bloody wars and finally the assassination of Amin, after which
Ma'mun became Khalifa.
When Haroon Passed Away in faraway Tus, the most northern town of his Persian
Empire, Mamun was with him and buried him there. Amin in Baghdad immediately proclaimed
himself the Khalifa of the whole empire and immediately deposed Mamun from the Rule of the
Persian Province. Mamun’s main concern was to subdue the Persian province under any
circumstances.
He realized that the majority of Persians favored the Teachings of ‘Ahl ul Ba'ait’ and if
somehow he could persuade the Hazrat Imam of the ‘Ahl ul Ba'ait’ in Madina to side with him,
he could confirm his rule there. Once he felt secure on that side of the Empire, he would then rise
against his Brother and easily depose him.
So the orders were sent out for the Hazrat Imam to leave his home in Madina and go to
the Abbasid ruler in faraway Tus. Hazrat Imam, as if by some miracle knew what was to come.
So he left his wife and only Son Muhammad Ibn ‘Ali al Jawad,slater known as Hazrat Imam
Muhammad Taqi 4y© (1655 au) dea) in Madina.
He also called many elders of Madina mostly from Banu Hashim and told them of his call
to go to the outpost of the Empire to see’ Mamun. The date of his departure was in the month of
Rajab 200 Hijri. It was a long journey to Merv and the Hazrat‘nam set out on this momentous
journey with some of his friends who were loyal to him thréughout'his life.
His journey began from Madina to Makka where he performed the Umra, then he took
almost’the same route as Hazrat Imam Hussain 4i6 (leis a) 2) took in 61 Hijri towards
Karbala’. Half way through the hills of Hejaz when/he crossed over to the desert of Najd_ his
route changed to that of Hazrat Imam Hussain Ais (,!la39 ai! (4) and his caravan moved towards
the eastern side and reachéd the town of Basra in the month of Shawwal.
f “From Basra he crossed over the Shatt'al Arab and reached the Persian soil heading
’ SOM ARs the town of Qum. It was in the month of Zilhajj,that he reached Qum*where he stayed
. for a while. The month ofsMuhatram the 8th Hazrat Imam spent in Qum whefe it is said thatshe
Lk guabished for the first time a Majlis to’ commemorate the ‘martyrdom of Hazrat Imam Hussain
A} Adc ltad's ai oy. f
4 This was the first Mullan; in 201 Hijri that set the Tradition of Majlis, beginning in
¥ Persia the way the Imams of “Ahl ul Ba'ait’ had wanted it and the way it was observed in Madina
»and Makka and throughout the province of, Hejaz and,Najd and to some extent in Iraq where
peoplethronged for pilgrimage to the Shrine of Hazrat Imam Husaym 436 (145 Ail 44a,
After spending the Month of Muharram in Qum the Hazrat Ymam proceeded towards the
northern part of Persia crossing the Alburz mountains to the town of Merv where Mamun had
>» settled with his army-to-secure his empire for him.
. It.is thought in some historical cireles that the 8th Hazrat Imam involved himself in
< ‘politics while his ancestors up to the 7th Hazrat Imam after the martyrdom of Hazrat Imam ‘Ali
(Aled at) 4aa5 refrained fromsthis journey. Outwardly: it looks like the Hazrat Imam was
abattening the policy.6f his predecessors for the Hazrat Imam could not be the heir- apparent to
the Khalifate withoutbecoming involved in the politics of the day.
100
The Hazrat Imam took pains, however, to indicate that it was not his desire, but that he
was acting only in accord with the summons he had received from Mamun. He seemed to have
no choice but to proceed on this hazardous journey.
Indeed if he had refused to proceed or shown any reluctance, force would surely have been used
which would have been more humiliating for the Hazrat Imam and his family.
Yakubi in his history gave some details of this journey. From Qum the Hazrat Imam
moved north to the town of al Ray; the Greek Rhages, which is near the site of the present city of
Tehran. From this place the caravan continued its journey until it reached the city of Tus. From
Tus they traveled on to the city of Merv, in what is now modern Turkistan.
On his arrival in Merv, Mamun welcomed him with great ceremony and pomp. Mamun
treated the Hazrat Imam with great honor.
It is mentioned by various historians, Both of Shia and Sunni Schools of Thought, that
When Mamun initially offered the Hazrat Imam his throne, the Hazrat Imam declined the offer
firmly and resolutely. After several attempts to bring the Hazrat Imam to accept the offer failed,
Mamun told him to accept the offer of being his heir-apparent to succeed him after Mamun’s
Passing.
Hazrat Imam replied to this offer, “Iwill accept this to console you, but this will never
happen for I will leave this World before you.” Once Mamun achieved his desire to get the
consent of the Hazrat Imam as his successor, he declared this openly to all in order to see the
reaction of the Abbasid clan who were favoring his half-Brother Amin.
According to Yakubi it was on the 27th of Ramadan, in the year 201 Hijri that the Hazrat
Imam was officially designated as Mamun’s “heir- apparent, *(Wali’ Ahad), and the Hazrat
Imam’s name was included with his own on gold and silver’coins. The inscription on these coins
is well worthy of notice: “The King of Allah(,laig 4isu4yand thé Faith, Al Mamun, Amir and
Khalifa of the faithful, and Hazrat Imam Ar Rida (Neg 40) 4405, the Hazrat Imam of the
Muslims.”
This meant more than that the Hazrat Imam was to be official chaplain to him for Mamun
summoned the Descendants of Abbas, men and women to come to Merv. It was an assembly of
thirty three thousand and when they all assembled, the Khalifa Mamun called for “Ali ar Rida’
ey AS (lads Al) dea, and gavehim a place of honor among the greatest of the Abbasid nobles.
- _.He thén announced to those he had summoned; that he had carefully considered ‘all, the
Descendants ofsHazrat Abbas+ «1! 2) and also the Descendants of Hazrat ‘Ali(045 ai! aus
fe © 349, and that he had not found in his search anyone more worthy or more fit to be his successor
> thane Hazrat Imam <‘Alial Ridhatls (plat ai! Lea,
i He therefore took him by the hand and publicly acknowledged him as_his
i successor(Kulaini). He then gave his Daughter Umm e Habib in marriage. He also’sent abroad
» _ ~the command that the wearing of black flags which was the symbol of Abbasid rule after the
destruction of the Ummayads, should be discontinued and that hereafter the use of green should
4 » be substituted. Green being the color of “Ahl ul Ba'ait’ and the House of ‘Ali sa (llei5 ail ays
was the order of the day,
. ~ Once this-story,of Suécession was announced Mamun’s political ambition was achieved.
He secured the help of the Persians fully *behind him. With their help his army invaded the
capital of thie Abbasid empire, Baghdad, Amin was killed and his head was sent to Mamun to see
ne fas that he had become the sole ruler of the Abbasid Empire.
7
f
0
101
But Mamun was still not secure on his throne. The Arab party who sided with Amin,
never liked the appointment of Hazrat Imam ‘Ali ar Rida’ 46 (pllady a) 4eay as the successor of
Mamun, no matter how dubious it looked to them on the face of it.
The chiefs of the Abbasid family in Iraq perceived that by this appointment the principal
authority in the empire would very likely be taken from them. They got together, therefore, and
proclaimed that for bequeathing the Khalifate after his Passing to the Hazrat Imam ‘Ali Al
Ridha’ 4 (pais oi) dua, who was not their immediate family, Mamun himself was declared
deposed.
They swore allegiance to Ibrahim al Mehdi, Mamun’s Uncle as their new Khalifa. This
proclamation took place on the 5th of Muharram 202 Hijri.
While Hazrat Imam Ridhadls (platy ai) 4.sa, was with Mamun in Merv, his Prime
Minister Fadl ibn Sahl arranged a conference on Religions to which he invited the leaders of
different sects, including Zoroastrians and Christians and Jews, that they might hear what the
Hazrat Imam of the ‘Ahl ul Ba'ait’ had to say to impress them of their Spiritual abilities and
excellence.
It was in these discussions with leaders of other faiths that the Hazrat Imam clarified the
position of Sinless-ness of the ProphetsaYb!l, age and of the guided Imams. These conferences
were so successful that at one stage Mamun was fearful of the increasing influences of the Hazrat
Imam_on the people as a whole.
In one such incidence on the occasion of the Eid ul Fitr, the whole strategy of Mamun
and the shear hypocrisy of the drama he was playing was exposed. He had asked the Hazrat
Imam to lead the Eid ul Fitr prayers at/the end of Ramadan that year. First the Hazrat Imam
declined, but when Mamun insisted, he agreed on the condition that he will direct the occasion as
he would deem fit.
On the morning of the Eid ul Fitr, when the military and civil leaders assembled outside
the door of the Hazrat Imam to come out and lead the prayers, they saw the Hazrat Imam come
out of the house bare foot, wearing a white shirt and/white headgear. Hazrat Imam also advised
his Companions to follow him i the same manner. He came out on the Road to the mosque
outside the city of Merv.
All the citizens who saw the Hazrat Imam in this fashion copied him»and»all walked
bareféot. Even the military chiefs and civil judges walked barefoot. A huge erowd followed, the
. Hazrat Imam. He was \saying Takbir loudly and all were following him and shouting The Takbir
rf ) S(Allah Akbar, Allah A899 4254 is The Greatest).
i
¢
~ .
ox
A
~
>” The situation became sojtense that when Mamun was informed of this huge following of
the Hazrat Imani, he immediately sent a request to the Hazrat Imam to withdraw from leading
the Eid prayers. Hazrat Imam withdrew and’it was a great show down for the Emperor and
- exposed his trickery to the full!
It was after about a year’s stay of the Hazrat Imam in Mery that Mamun decided to do
something about the situation’ in Iraq. He knew that his uncle Tbrahim al Mehdi had been
proclaimed as Khalifa there im his place, This was a thorn in his heart.
He decided that it was time for him to return from Khorasan and assert his rights in
person. He had_already strengthened his position due to the help of the Persians. With a huge
army besidé him Mamun prepared his journey back home.
_ He was accompanied, as Yakubi mentions it in hisyhistory, by Hazrat Imam al Ridha’
aslo" a] 4aa5 as his heir apparent and by his prime minister Fad] ibn Sahl, who was known
.
102
as the holder of two offices, civil and military, being the Prime Minister as well as the chief of
the Army.
But when they reached the town of Sarakhs, Fadl ibn Sahl was assassinated in his bath by
two persons, Ghalib ar Rumi and Sarraj al Khadim. They were found out by Mamun who
immediately put them to Passing immediately that if there was any implication of Mamun in this
murder it should not be exposed.
Mamun had his suspicions about his Prime Minister who was secretly gaining favor with
the Abbasids in Baghdad. Historians did mention the name of Mamun in disposing off Fadl ibn
Sahl.
Within two days of this murder when the army reached the town of Tus, Hazrat Imam
Ridha’ fell ill and Passed Away within three days of his illness. Yakubi reported that “his
sickness was no more than three days and it was reported that Ibn Hisham, Mamun’s favorite
henchman had given the Hazrat Imam Poison which caused his Passing.
He mixed Poison in grapes and when the Hazrat Imam4gl& (,ll245 ai) 4ea5 had eaten the
grapes he became ill in the same manner as Hazrat Imam Hassan“ie 4) (42) did and Passed
Away within three days.”
Ibn Babawaih relates various reasons that have been assigned to Mamun for poisoning
the Hazrat Imam and shows also the circumstances in which Hazrat Imam “Ali Ridha’ ah) Aaa
4ule (lls55 is said to have designated his Son Muhammad ibn‘Ali as his successor to the
Imamate.
Hazrat Imam ‘Ali Ridha’ 4% (ylleis ai! daa) Passed Away and was buried far off from
Madina, the home of his forefathers of the ‘Ahl ul Ba'ait’ of the Prophet! 5 ule (lle ai be
alus. In Sanabad, about a mile from the village where he-Passed Away, they placed him in a
grave inside the tomb of Haroon al- Rashid who was buriedithere tén years ago.
Mamun’s ambitions to get the Empire under his feet. was almost accomplished for he
knew that the army under his command would not run away from him at this juncture. So he
cleverly killed off the Hazrat Imam and reached Baghdad with the declaration that the Khalifate
of Banu Abbas would remain ‘in, the family. Hazrat Imam Ibrahim al Mehdi4gle (lei atl daa)
was deposed and later killed and Mamun became the supreme leader.
y Until that day the"Policy of the Abbasid Khalifate toward the Bannu Fatima had been
increasingly harsh and cruel. Every once in a while one,of the Supporters of Hazrat Aliail ays
| 929 (Aaa (Alavi's), would” revolt, causing blood wars and’rebellions which were of great
Wy » difficulty and consequence for the Khalifate»The Imams would not cooperate with those who
~
og \ ,
catried’ Out the thése rebellions and would not interfere with their affairs. The Shi'ite's of that day,
who comprised 2 considerable population, continued to consider the Imams as their Religious
leaders to whom obedience was obligatory and believed in them(‘as the real Khalifas of the Holy
Prophet abuy aii 5 Aue (leis Ail ea, They considered the Khalifate to be far from the Sacred
Authority of their Imams, forthe Khalifate had come to seem more like the Courts of the Persian
Kings and. Roman Emperors aud was being run by a Group of peopl more interested in worldly
rule than in the strict application of Religious principles. The continuation of such a situation was
dangerous for the structure Of the Khalifate and was a serious threat to it. Ma'mun thought of
finding a new solution for these difficulties which the seventy-year old Policy of his Abbasid
\~. Predecessors had not been able td solve. To accomplish this end he chose the eighth Hazrat
mam as his successor, hoping in this way to overcome two difficulties: first of all to prevent the
Descendants of the The Holy Prophetabuy 4) 5 aye (pllais atl ba from rebelling against the
Government since they would’be involved in the Government themselves, and secondly, to cause
103
the people to lose their Spiritual belief and inner attachment to the Imams. This would be
accomplished by having the Imams become engrossed in Worldly matters and the Politics of the
Khalifate itself, which had always been considered by the Shi'ite's to be Evil and Impure. In this
-way their Religious organization would crumble and they would no longer present any dangers
to the Khalifate. Obviously, after accomplishing these ends, the removal of the Hazrat Imam
would present no difficulties to the Abbasid. In order have this decision put into effect, Ma'mun
asked the Hazrat Imam to come to Merv from Medina. Once he had arrived there, Ma'mun
offered him first the Khalifate and then the succession to the Khalifate. The Hazrat Imam made
his apologies and turned down the proposal, but he was finally induced to accept the Successor-
ship, with the condition that he would not interfere in governmental affairs or in the appointment
or dismissal of government agents. This event occurred in 200 AH/ 814 CE. But soon Ma'mun
realized that he had committed an error, for there was a rapid spread of Shi'ism a growth in the
attachment of the populace to the Hazrat Imam and an astounding reception given to the Hazrat
Imam by the people and even by the army and government agents. Ma'mun sought to find a
remedy for this difficulty and had the Hazrat Imam poisoned and martyred. After his 'Wisaal!
(Attainment To Allah(.la45 ZEW the Hazrat Imam was buried in the city of Tus in Iran, which
is now called Mashhad. Ma'mun displayed great interest in having Works on the intellectual
Sciences translated into Arabic. He organized gatherings in which Scholars of different Religions
and sects assembled and carried out scientific and scholarly debates. The eighth Hazrat Imam
also participated in these assemblies and joined in the discussions with Scholars of other
Religions.
Hazrat Imam’s Conduct
Usually, the poor who cannot afford to enjoy the pleasures of life are held in contempt or
just tolerated by the society. But those who assume a hermits’ simple austerity in spite of wealth
“and power are the real saints.
if
ve a
v
The ‘Ahl ul Ba'ait’ of the Prophetabys Ui 5 «ule (plats ai lua adopted a peculiar policy.
Those whose means were limited dressed nicely because otherwise their adversaries would taunt
them as destitute whichwould injure the dignity of their piety.
But blessed were those who by chance became wealthy, and who assumed simplicity and
“austerity so their simple life became a source’ of consolation for the poor andva model for the
rich. This ca be‘illustrated from the life of Hazrat Imam‘ Ali Asie (pllaiy atl 4eay, For nearlyfive
years he tuled the MuSlim‘World as Khalifa. He ate and dressed himself as a hermit would.
. ’ Ss Hazrat Imam ‘Ali al- Ridha’ 4ul6 (,lleig ai) daa, too, led a simple life, though he was the
héii=-apparent of the yast Arab Empire compared to which ‘the Roman Empire or the Persian
territories would ‘certainly not’ be a match.» A vast chain of countries whose Khalifa’s upon
watching a passing cloud, would arrogantly ‘assert: “Go and Rout your waters anywhere you
» please; the revenues of thatland shall ultimately be brought to us”
The appointment of, Hazrat Imam ‘Ali ar Rida’ “© sss ai) 4.sa aS heir apparent
demonstrated to the World how the saints fare when the treasures Of the World are put at their
feet. He felt he was mofally bound toabandon riches and pomp. History repeated itself, and the
austerity of Hazrat Imam “Ali ibn Abi Talib ule (leis 4) 4ea once more was shown in the calm
‘and content personality of Hazrat Imam ‘Ali Ar Rida’ 4! (lla g ait! daa,
He did not like to decorateshis house with expensive carpets, instead he covered its floor
Wi rough mats during the winter and grass mats during the: summer. When food was served, he
wouldcall all his servants, including the gatekeeper t6’sit and eat with him.
104
Majlisi,''* writes that our 8th Hazrat Imam insisted on eating his meals only after the
entire members of his family, young and old, servants and grooms were present. One day
someone who was fonder of royal formalities than the fraternity of the ‘Ahl ul Ba'ait’, suggested
- that it would be better to make separate eating arrangements for the servants, The Hazrat Imam
replied, "All are created by Allah¢,lisis PE ECW Hazrat Adam is their Father and Eve is their
Mother. Everyone will be dealt with by Allah¢alsts PEW) according to his deeds. Why should
there be any discrimination in this World."
Hazrat Imam ‘Ali Al Ridha’’s 4! eet) 4) 4aa4 life contains countless anecdotes of this
sort. Once a man said to him, "By Allah¢,lte4g cE EN there is none who is superior to you in the
nobleness of your ancestry.” The Hazrat Imam said to him, “My ancestors are honored merely
for their Godliness, piety and worship.” Another man once declared,” By Allah¢sltaig ZR EW you
are the best in the World.”
The Hazrat Imam checked him by saying: “Don’t you declare an oath. Any man who is
more pious than me can be better than me.” Hazrat Imam several times declared the Hadith of
the Prophetaluy ti 5 auc (lady at) lua that a black negro slave can be better than a person from
my own family if his deeds are better.
Establishment of Majalis to commemorate.the events of Karbala’. —
As mentioned earlier, when Hazrat Imam ‘Ali Ar Ridha4we (leis a) daa was on his
journey to Khorasan he stayed in the city of Qom for a few months.and there he established these
commemorative Majalis. In Tus where he stayed for over a year as heir apparent to the Emperor,
Hazrat Imam re-established these Majalis there too. This Tradition was initiated by Hazrat Imam
Muhammad al Baqir 4! (pais at) dea, and then continued by the 6th Hazrat Imam. But during
those times, only those who came to visit the Imams in their homes were Narrated these stories.
But Hazrat Imam ‘Ali Ar Ridhadile (lini ai) daa yWas respected both as Hazrat Imam and
“heir apparent. Merv, the capital and a central city of Persia of that time, was the meeting place of
people from all walks of life and from all corners of the earth. As soon as the crescent of
Muharram was sighted, Majalis of Karbala’ began. Everybody was expected to recite the sad
events that befell the Prophet’salus ll\5 4yle (pled atl ha Descendants and maintain a serious
atmosphere of sorrow and grief.
The Hazrat Imam4ile (plaig ok) 4ea himself convened these Majalis inwwhich he recited
first, then allowed others to read the story of Karbala’.“Abdallah ibn Thabit and D’bil al Khuzai
- were the poets who asked totrecite poems. narrating the tragic events.
he oy At the end of such a Majlis the’Hazrat Imam bestowed on the poet a costly shirt. The
hidimable poet tefused to accept such a precious, gift, requesting that the Hazrat Imam be gracious
to grant him his Used shirt instead. The good natured saint insisted on granting him both shirts,
the new one and his own old shirt.
This incident proves two things: First, that the speaker in these Majalis must not decide or
demand any payment for his address, second that if the convener esents something as a gift or
payment, the speaker may ee it.
To get an insight. into the livés and activities of the Hazrat Imam, let me give a few
anecdotes from the pages Of history to establish his manner and his behavior with other people.
= One day aeman pepached the Hazrat Imam and said, “I am one of your followers and
have love for the ‘Ahl ul Ba'ait’ of the Prophetaluy 40 5 aule (pads ai) eT am now returning
ei Epupnimage to Makka and I am now penniless and/have no money to return home.
4
"3° Biharul Anwar V 49 Page 101
105
If you think it proper, please give me enough money so that I can reach home. After
reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is
during my travels that I have spent more than I should have and become penniless.
- Hazrat Imam got up, and went inside the house. He then called the man to the door, extended his
hand from behind the curtain and handed him the required amount, saying, “Take these two
hundred Dinars. These are your travel expenses, and may this bring you the blessings of Allah
(liad 431634, There is no need to give equivalent money to the poor but if you feel you must then
you may give it to the orphans and the widows of your town.”
The man took the money and left. The Hazrat Imam came out from behind the curtain
and resumed his seat. People asked, ““Why did you adopt such a way that the man could not see
you while you were giving the money.” Hazrat Imam replied, “I did not want to see the shame of
supplication on his face.”’''*
Mohammad ibn Sinan reports that during the Khalifate of Haroon, they once warned the
Hazrat Imam about declaring his Imamate as the Khalifa would try to harm him. The Hazrat
Imam replied, “What gave me courage are the words of the Prophetalyy AN 5 486 (leis ai) ple
when he said, “If Abu Jehl can harm even a hair of my head, then be witness that I am not the
Messengeralas Ui 5 aul (Nlaiy ail ste of Allah leds aga.”
And I say that “If Haroon can harm even a hair of my head, then be witness that I am not
a true Hazrat Imam."'"°
Abu Salt Harvi reports that Hazrat Imam left Nishapur and reached a village called Din
Surkh, it was the time of Zohr prayers. Hazrat Imam descended from the horse he was traveling
and asked for water to perform the Zohr prayers. No water was found. Then the Hazrat Imam
with his Holy hands dug some earth and a spring guShed-out Hazrat Imam and all his
Companions performed the ‘Wuzu’ (Ablution).
This place near Nishapur is now called Qadamgah. Itis a small hillock. The spring still
gushes and people who visit this place drink from the spring for blessing and for obtaining cures
from sickness and skin diseases}, The place preserves jthe Holy foot prints of the Hazrat Imam on
a black stone.''®
One of the famous saying ‘of Hazrat Imam ‘Ali Al Ridhatgle glass at! 4485 ig;
“This World is.a pfison for a ‘Momin’\(True Believer) and a Paradise forsthélunbeliever.”
_.This means that a true believer always aspires to,leave this prison of his body and, his
- Nafs and ‘Ruh’ (Spirit) waits to/get away to the nearness of Allah(alleis PE EWin but those who,do
We not believe have nothing further than their mortal lives and they aspire to male it a Paradise.
<>"But in the process they) create their.qwn hell on earth for their aspirations are never
ending desires for aceumulating material wealth. ''”
- Doing six things without doing the other six things i is Self-Mockery.
s AskingForgiveness, from Allahgles cE ao Verbally without Repenting with the Heart.
e Asking for Allah's puEww Help without Undertaking any “Effort.
° Making a Firm Resolution to do something without taking due Precautions.
. Beseechirig Deliverance from Hell Fire without Refraining from Lusts.
6 f
fe rs
‘m4 “Ayoun Akhbar al Riza
115 Kafi ,
"6 Akhbar al Riza Lott
17 https://www.4al-islam: aa -of-the-Holy-kaaba-and-its-people-shabbar/eighth-Hazrat_Imam-ali-ibn-musa-al-
ridha
106
* Asking Allah¢.las ais for Paradise without Enduring Related Hardships.
e Remembering Allah/145 ails without Anticipating to Encounter Him.''*
.9- Hazrat Syedna Sheikh Abu al Mahfouz Asad ad Din Ma'ruf al Karkhi 46 (1059 a0) doa,
Sa 52 Cal aaa,
Roza Pak: Baghdad Sharif, Iraq.
Birth: 132-142 AH; 750-60 CE.
Wisaal: 2 Muharram 200 AH; August 12, 815 Wednesday (Al Arba'a) OR 2 Muharram, August
30, 815 CE Sunday (Al Ahad). 13 Ramadan, 253 AH; 867 CE.
_ One day Hazrat Sheikh Maroof Karkhi dale (pled ail daay was in the state of ise After
_ Asr Heswas passing by the Bazaar when a water carrier said ‘Allah i) (sllaig ailauu have Mercy on
who ever drinks this water.’ Upon hearing this Hazrat Sheikh Maroof 4g! ¢,llaig ai) 4aa5 picked
up the glass and drank the water. His friends said: where you not fasting? He said yes! Of course,
but I heard the Prayerfor Mercy and drank the water. After-his-death someone saw the Sheikh in
a dream and asked that what did Allah 4s) (lads isu dobwith you? He said that He Forgave me
te to the prayer of that water carrier which made me the inelination. The are three signs of a
man:
iL. Rath fulness which has no Hint.of being Unfaithful,
2. To Return Thanks without Generosity,
Ys, ; To Give and Donate without being Asked.
“~~ He passed away on 8" Muharram 200:AH. Some Historians state the:yeat206 AH, but
the author ofNahfat ul Uns i. Shehzada Dara Shikoh, _the author of Safinat ul Auliya, gives
ceded to the firstopifion. ) f
ater Carrie. Abu J fe Rafig Bishr bin Haris nw him ina drea he was PN
7 hereHe ¢ sked him where he was coming from.to which he rep ied: ‘I am returning
VA he a meeting azrat Kaléemullah in Jannat.
2119
His Position in the Sillsila: = > >
y Hazrat Asad ad Din Abu Mahfouz Sheikh Ma'ruf.Jbn Firoz al Karkhi 4! (pled g ai) aay is
> “the Ninth Imam and Sheikh: ‘the sllhed Aalyah Qagtiva Shurw -
© Birth: A ee
Hazrat o Karkhi ‘ae 255 al ‘kw ) je born in Karkh.
| » Name: ~
is name is Hazrat 7A d Din Ale (pllsag at! deayand is famously known as Hazrat Ma'ruf
< “Karkhi ele daly « i) Aaa and Hazrat Abu Mahfouz (alta ait) dam,
ey ~All above notes on The Hols Propifibes At) g dyle plats a c= till the Hazrat Imam, Hazrat Imam Reza (Ali
ibn Musa) Agic = glint as) aretaken almost verbatim from http://indiaaulias.blogspot.com/search as posted
by Syed Rizwan Raza Qadri.
"9" Kitab ur Ruh by Ibn ul Qayyem»pg 73
» e
. 107
His Father:
His Father’s name was Firoz.'”°
___ Education:
am He attained all his knowledge under the watchful eye of Hazrat Imam Ali Bin Musa Ar
Raza age (leis ail Aeay,!7!
His Early Life:
Initially, he was a non-Muslim, but even as a child, he had great love for Islam. He used
to always spend his time in the company of Muslim children, and often talked to his parents
» about accepting Islam. His father was not pleased with this, and enrolled him to study under a
_ Christian Priest. The first question the priest asked him was, “Tell me my Son, how many people
_are there in your family?” He said, “Myself, my father and my mother.” The priest then said,
Very well, now say Esa e>4ull 4ule is the third god of three (trinity).” Hazrat Ma'ruf Karkhi daa)
4g ail says, “Even during my time as a non-Muslim my heart did not accept to say what he
~ commanded me to. When I refused to say this, he began to beat me severely. The more he beat
_me, the more I rejected his teaching. He finally became weary of me and asked my father to
imprison me. I was thus locked in a room for three days and every day, I was given one bread,
which I did not even touch. When I was taken-out, I ran away. As I was the only child to my
ents, they were very sad and they sent a message to me saying that I should return to them and
Pou have the right to accept whichever faith I wished, and that, ithey too will accept the same
aith. I then went to Hazrat Ali Raza “ue (pllaiy ai) 4eay and accepted Islam at his hands. He
returned to his home and knocked on the door. ‘Who is it?’ “Ma'ruf,’ he said. ‘In what Religion
have you come?’ they asked. ‘In the true and upright Religion.’ So his Parents became Muslims.
“I went home with this most valuable gift of Islam, and ~ my parents also accepted
99122
” | AX.
-
>
azrat Habib Ra’ee 4yle (pllady ai! daa and was blessed
(play at! dea, Hazrat Ali Raza Age (pllaig atl deal and
ia Tazkint ta tal sansa C7
22 Tazkira tal Auliya, Page 21 ~ :
108
His Teachers: ;
He studied under the care of Hazrat Ali Raza 46 (leis a) dea and also attained
education from Hazrat Imam al A’zam Abu Hanifa 4s} (plats ail 4a, He attained Spiritual
training in the care of Hazrat Habib Ra’ce 4yl& (,lleig atl doa,
a His Excellence:
- He was a very pious personality and one of the most distinguished Arifs of his time. He
_ also served many great personalities such as Hazrat Da'td ‘Ta’i 46 (pais ai! dea, who also
blessed him with Khilafat. He used to call out the Azan With true love, and when he would reach
e words ‘Ash hadu An Laa Tlaaha illa-Allah’ (I bear witness that there is none worthy of
orship other than Allah¢sleig Aa), the hair on his/body would stand up and his entire beard
would become stiff and he would begin to tremble to such an extent in the fear of AllahAtayu
lass, that it seemed a would fall to the ground.
va
‘ _ He would spend lengthy nights in the Masjid making ‘Ibaadaat’ (Worship), “Istighfar”
ay gd and weepinglin the Court of Alllah¢slle4g 444" Hazrat Siri as Saqii (slats ait) Ano)
ae “Whatever T have atigined, is through the Sadat of Hazrat Ma'ruf Karkhi ipllad 5a Aaa)
aw “ . - , A
dilAbdul bf hab A Aa g/l day says, “I h b not seen . who divorced ~ 4
» like y Ma'ruf Karkhi 4 (leg wil dans, His excellence is such, that
e is a means of attaining Blessings.” :
we) eS
aad . CS
: Com
Sw -
> < c
re
123 Kashf al-Mahjoob ~
wv.
ole
109
His Habits and Character:
He was one of the Greatest Shayukh, whose prayers were always granted and whose
Shrine is sought out for its healing influence. The Baghdadi's say, “The Shrine of Hazrat Ma'ruf
Aue (llais ail daa) is a proven remedy”. His Mazaar Sharif is in Baghdad Sharif. Hazrat Siri as
Saqtitwle (pllaag ai! daa says, "When you are faced with any difficulty, then say, "O Allahaita ys
(sllaig! Assist me through the 'Sadqa' (Charity) of Hazrat Ma’ruf Karkhi+#e (lls al! Anal." All
your problems shall be solved (Insha Allah¢alaay ails), He came to Islam under the protection
of Hazrat Ali bin Musa ar Rida4gle (,la55 a) 4eay. He died in the year 200 AH, or according to
some, in 201 AH. Hazrat Ma'ruf 46 (plas ail 4aay, being the freed slave and disciple of Hazrat
Imam Ali ar Rida 46 (leis i) 4ea4, formed part of that lineage, while at the same time he
completed his education in Mystic and Ascetic discipline under Hazrat Abu Sulaiman Da'ud Ibn
Nusair at Ta'itule (plat i) 44a of Kufa who died between 160 AH/ 777 CE and 165 AH/ 782 CE
and thus being his successor as well. He lived in the Karkh Quarter of Baghdad, hence deriving
his 'Lagab' (Appellation) 'Karkhi'. Sufis venerate Hazrat Ma'ruf 4g!© (249 ai) 4a highly for the
multiple Spiritual chains which interlock in his teachings.
He was a very Pious Personality and one of the most distinguished Sufi’s of his Time. He
would spend lengthy nights in worshiping, asking for forgiveness and weeping in the Court of
Allah(j-a55 4ilai4 The two elements of 'Haq' (The Ultimate Truth) and 'Sidgq' (Utmost
Truthfulness). According to 'Tabqat as Sufiyya' he was the firststo Teach "Tawhid' (Unity Of
Allahgsllais aii) so much so that 'The Baghdad School’ was also known as 'The Masters of
Unification’ whose theories were based on Academic Knowledge and their Approach to
Mysticism was Intellectual. He was the Leader of the Baghdadi Saints in the use of 'Isharat'
(Symbolic Utteranceés). [
Hazrat Siri as Saqtitls (les at 4ay says, “Whatever I ‘have attained, is through the
'Sadqa’ (Charity) of Hazrat Ma'ruf Al Karkhi4! (nlaiy ai) 4x5.” He possessed deep love for the
poor and the orphans. Hazrat Siri as‘Saqti 4s (jlle49/ ail dea) says, “I once saw Hazrat Ma'ruf
Karkhi 436 (15 ai! 4x5 gathering dates on the day of Eid, so I stopped and asked the reason for
this. He said, “That young boy is. crying because all the other children have new clothes and he
has nothing new on Eid-day. I thus, decided to collect some dates,” sell\them and then buy
; ‘something for him, so thafthe is kept busy playing andjdoes not feel uncomfortable’on the day of
Eid.’ YHazratSiri Saqti yl (pleas ai! ea, says, “I said, Huzoor.there is no need for you to do this,
- Iwill make suréshe gets sot thing on Eid. I then took the*boy with me and bought him a new set
» »of-clothes. After I did this, a ‘Nur’ (Light) entered my heart; which caused me great pleasure and
ripe stitition became very different.”'”
Hazrat Syedi Abdul Wahab4ue (11255 40) dea, says, “I have not seen anyone who divorced
himself from the world, like'Hazrat Ma'ruf Al Karkhiase (,lle5 g/t! 445, His excellence is such,
- that even his blessed grave is ameans of attaining blessings.
It is written in 'Qut al Quloob' that wheneyer food was presented to Hazrat Ma'ruf Al
Karkhiawe gplleis ai! dea as a vift, he,always accepted and ate it. Someone said to him: "Your
brother Hazrat Bishr bin al Haris4e (lads ai! 4a) always refused such food." Hazrat Ma'ruf Al
Karkhiass (plat 5 ai) dag: replied: ‘‘Abstaining causes my brother's hands to be tied, whilst
‘Ma rifat (Gnosis)Causes my hands'to be stretched forth. I am only a guest in the House of my
\~. Lord. . .when He Feeds me, I eat; whenHe does not, I have to be patient. I have neither
Obj eetion nor choice."
7
-
124 Masaalik as Salikeen, Vol. 1, Page 287
110
Always in ‘Wuzu’:
Once his ‘Wuzu’ (Ablution) broke, so he immediately made ‘Tayammum’ (Ablution
without Water when it is unavailable). Those who saw him do this said, “Huzoor! The river
+ Tigris is right in front of you. Why did you make ‘Tayammum’?” He said, “It is possible that I
may pass ll by the time I reach the river Tigris”
'
'
r)
~ His Abstention From the World: 1
> Once one of Hazrat Ma'ruf Karkhi’s 4© (slleig at! daa, friends asked him the following,
__ “What is it that has caused you to abstain from the world and from the creation of Allah, and
eo remain in seclusion, remembering Almighty Allah? Is it,the fear of Death and the grave, or the
fear of Hell, or the enthusiasm of attaining ‘Jannnah’ (Paradise)?” ‘Hazrat Ma'ruf Karkhi ai! 4a)
(sll g said, “O My Friend! You discuss such minof things: What are all these worth in front
oft the creator Almighty Allah (243 4444? All these dre but humble subjects of Almighty Allah
(glad aia, Once you taste the pleasure of his closeness, then yow.will not think of any ofithe
», other things (you have méntioned).”
- Karamaat:
Hazrat Ma'ruf Karkbiade (leas ai! Aaatis alsova ‘Sahib e Karamaat Wali’ (A Saint who
possesses thé ability to portogm | minor Miracles). He has performed many charismatic marvels,
' of which only a few | are Veing | discussed. Once there wi a Bandit who Y 4 captured by ‘the
(dnt at ced to being hangéd. As’per the command of the Governor, the Bandit was
ed and died, due to hangin His body was: still hanging from the noose, when Hazrat Ma'ruf
Karkhi ‘gle jplais ail 4
make “Dua’ for forgiveness of the deceased. He said, “O. Most’ Compassionate, Most Mercifu
> * This person * attained his punishment for his actions in this world. O Allah adi! If you
forgive him and bless hi with respect in“ Deens there it ial use no shortage in Your
Treasuresiot Forgiveness.” Immediately an unSeen.voice was heard saying, “Whomsoever prays
the os naza Salaah’ (Fun r Prayers) of the man on the noose, shall attain an exalted status in
the hereafter.” Thi Voice was heard by the people in the entire town. On hearing this voice,
ple in twa gator uickly. ‘They removed him from the noose, and gave him proper
< “Ghusl’ (Ritual Bath of the deceas¢ ) and ‘Kafan’ (Burial Shroud). Then with much respect, they
prayed his ‘Janaza Sal * and buried him. That night a man dreamed that it was the Day of
Reckoning, and t the man fl who was hanged, was dressed in the best of clothing and was present in
the ranks of thé ‘Namiazis’ (Those who Pray the Ritual Islam Obligatory Prayers). He asked him,
4 passed by. When hé saw this scene, he was very troubled,.and Vem
4
111
how he received such excellence and the man replied, “Almighty Allah (aig PE Eww accepted the
‘Dua’ (Supplication/ Prayer) of Ma'ruf Karkhi and pardoned me.”'”
Hazrat’s Uncle was the Governor of the city. Once he was passing through the jungle,
when he saw Hazrat Maroof 4yl¢ (11245 ai! dea) sitting on the ground eating bread and there was a
dog sitting not far away from him also eating bread which he had thrown to it. His Uncle saw
this and said, “Why are you having your bread so close to the dog?” On hearing this, Hazrat
Ma'tuf Karkhi 4l© (1245 a0) 4a) looked up and saw a bird flying in the sky. He commanded it to
come and sit on his hand. The bird perched itself on his hand but out of respect and modesty, it
covered its face and eyes with its wings. Hazrat said, “See, Everything is modest before a man
who is modest before Allah¢leis aay.”
His Khulfa:
Some of the names of His famous ‘Khulfa’ are being quoted below:
. Hazrat Sheikh Siri as Saqti ule (platy ail deny,
° Hazrat Shah Muhammad 46 (plladg ai! daa,
° Hazrat Shah Qasim Baghdadi 4ul (plas ai! daay,
. Hazrat Uthman Maghribi 4gle (Nady ail deal,
° Hazrat Hamza Khiramani “© (pl ai! daa,
° Hazrat Abu Nasr Abraar 46 (gllaig ai! Aaa,
° Hazrat Shah Musta’aani 4g!© (glad g ait! dea,
. Hazrat Shah Abu Saeed 4gl& (qlaig ai! dea,
° Hazrat Abu Ibrahim Daloori 46 (pled g al Aeay,
° Hazrat Abul Hassan Harooni “#6 (plaids ait! aay,
° Hazrat ShahVaafar Khalidi gle jplleig ail day,
° Hazrat Shah Muhammad Roomi 4g! (pleas ai) Leng
. Hazrat Shah Mansoor Aarif Abu Kaatib “gle (glad ail Lea,
. Hazrat Shah Abdul Haq Haqaaiq Agah 4s (Naa ail Aaa,
. Hazrat Shah Ali Roodibaar 4c :'pllaig ait) doa y,
Gems of Wisdom: ,
Some of the words of great wisdom that Hazrat mentioned are:
ee” There are three sighs of a true man, to fulfill ones promise, to praise withouta'motive and
’ "to givé without being asked to give.
\ re Protect the. tongue frm self praise, like you protect it from sinning.
Ree He who is nota Faqir’ (Holy Meéndicant), is not a man of “Tasawwut.
- > "Close yout eyes from all/angles even if there is something in front of you.
I ° Love is not attained thigngh education and training, butts bestowed by Allah.
Ve. The solution to hardships and difficulties is to keep it hidden.
any Even though. an ‘Arif’ does not keep the bounties; but he is always engulfed by it.
>. Without deeds to hope for Paradise is a.sin. Without the completion of your *“Sunnah’ to
RS wish for intercession i8/a betrayal and boastfulness and without being subservient to have
expectations of mercy is ignorance and foolishness.
+ © Those that are hungry for wealth will never attain complete satisfaction.
To elaborate ona topic that benefits nobody is signs and proofs of being astray.
‘ \e Just’as you find it distastefal to listen to bad, so too you should safeguard yourself from
singing praises.
7
a
125 Masaalik as-Saalikeen, Vol. 1, Page 288
e
112
Whenever the Creator wishes well upon his servant he opens the doors of good deeds
upon him.
Close your eyes to everyone especially never ever look with ill intent towards anybody.
Love is such a thing that cannot be shown or taught.
When you forsake this World, leave behind everything for if you have in your heart but
even an atom of what belongs to the World then even in prostration you should not be
able to forget it.
Whatever afflicts you from misfortunes and calamities its success is in its secrecy?
Open shirk is devotion to speech and hidden shirk is to rely on the creation.
Humbleness is when you meet anyone then regard that person as better than you, whether
he be big or small, an ‘Alim’ (Religious Scholar) or a ‘Jahil’ (Ignorant) or a Muslim or a
“Kafir’ (Non Believer).
An intelligent person is he who would do on the first day that which he would do on the
third day when he is struck by misfortune.
It had been asked, “What is the remedy for the troubles of the World?” It was said: “Stay
far away from the creation and be close to the creator.”
It has been said a dervish never is greedy for anything. If somebody gives without asking
them he never refuses. When he takes he never hoards or stores.
A woman’s mentor is her husband, in the search of truth,although he himself is not a
seeker of the truth. J
If anybody betrays or cheats me in the name of (s4g 4ilasu then I will accept the
betrayal.
Even if you’see an innovator of Religion fly in the “air then too you should never accept
him.
Even if a pious person is found committing a sin then too it does not become lawful or
permissible.
The destruction caused by associating with the rich are beyond the boundaries of writing,
safeguard yourself! Safeguard yourself. Knowledge is male while action is its opposite
i.e. female. Religion is obtained by doing work in the, World.
The person who does a good deed with the intention of rewards in the hereafter is a
* merchant. The person who does a good deed because of the fear of hell is a slave, just as
a slave outof; fear ofa whipping continues to work, Thé person who does a good deed for
ai (lady CE Alone is Noble and Free.
Te associate with a sinter is to sanction his sins, and to sanction sins is equivalent to
committing it.
Worship is useless without firm belief.
+ -‘Wisaal Sharif’ (Holy Attainment Unto Allah; 3135 ail):
When asked for his Last Testament he said, “Take the shirt from my back and give it
RS » away-in Charity so thatI might leave this World naked as I emerged from My Mother's Womb.
He passed away on a /Friday jor Saturday, on the 2nd of Muharram, 200 AH. After his
”», demise, Hazrat Muhammad bin Abul Hussain (pllaig ai) dea) said, that he saw Hazrat Ma'ruf
Ad Karkhiss (lai ail 4eajy jn his dream and he asked him how Almighty Allah clad ails had
\~. treated him: He said, “Almighty Allah¢-lleig 4ils4 Pardoned me, not because of my oan but
ecause of what I heard from Hazrat Samaak4!> (lla ai! Aaa) in Kufa, when he said, “He who
leaves*all ties and turns*towards Allah(ql4s ZC ENV then He sends His Mercy towards him and He
turns all His servants in his‘ direction.” I rita this advice of his and turned completely
JES)
towards Allah¢qa4s adi, and with the exception of the servitude to Hazrat Ali Ridaa) 4a,
ayls (llki5, I left everything else.”
Hazrat Siri as Saqti ule (leis atl deal says, “I dreamed that Hazrat Ma'ruf Karkhi ai! 4«a)
Age ipllads was seated totally absorbed in the love of Allahgqlaig 43:4, under the ‘Arsh’ and
Almighty Allahsles 3 alas said, ‘O AngelseYUall ageie! Who is this?’ the ‘Angelsa¥til agslé said,
O Allah¢ales 4ilssu You are All Knowing. There is nothing hidden from You.’ Almighty Allah
(lads cE ERwn said, ‘This is Ma'ruf Karkhi who is drowned in My love and closeness and until he
does not make my ‘Deedar’ (The Beatific Vision) he will not regain his consciousness and
neither will he gain contentment without my “Deedar’.”
‘Mazaar Sharif’:
His ‘Mazaar Sharif’ is in Baghdad ‘Sharif’. Hazrat Siri as Saqti agle (pais ail dual says,
“When you are faced with any difficulty, then say, “O Allah¢1a35 ails! Assist me through the
padga of Ma'ruf Karkhi gle (pllaig ai) dea.” All your problems shall be solved (InshaAllah@itanu
(pleas 126
10- Hazrat Syedna Sheikh Sadruddin Siri bin al Mughalas as Saqti tus8 4yle (ads ait! doa,
Sa5) Call,
Roza Pak: Shunizieh, Baghdad Sharif, Iraq.
Wisaal: 2 Ramzan 252 ne.
(Peal sh 8 | } i. :
ae G Hage Sharudaik Abul Hassan Siri“ibn al Mughiae as Saqti+l (nad Mieywasa
FGb'a Tabi'een (1 Te who had met the ‘Saha’bis’ of The Holy Propheti! 5 4ule (pltaig ait! (jie
0 alus) anda Prontin t Figuregin the Baghdad Circle of Sufis,and attracted the. opposition of
Hazrat Ahmad ibn Hanbal4le (llsdg ai) day. A dealer in secondhand goods, he was born around
! *the year 155 AH in Baghdad: Sharif. he died in 253 AH 867 CE at ihe age of 98. He was the first
=. to preach in Baghdad on ihe Truths and the 'Unity' and is idered to be the Founder of
B
' 'The Baghdad School of I ic Mystics’. Most,of the Sufi Sheikhs of Iraq were his disciples. He
was also a friend of Hazr shr al Hafiawle (lle55 ai) 40a). He was uncle and Spiritual master of
a Hazrat Junaidase (platy ai 4 43 and the pupil of Hazrat Ma'ruf e Karkhi4se (pllaag ail daa; he had
“also seen, HazrateHabib e Raise ass ah) La,
( Ge To-begin with he lived in Baghdad, where he had a shop. Hanging a curtain over the door
of his shop, he would goin and pray, performing several ‘’Rakats’ daily in this fashion. One day
a man came from Mowat Luqman to visit him. Lifting aside the curtain, he greeted him.
26 https://naqeebofbaghdad)wordpress.com/2018/01/3 1 /hazrat-maroof-al-kharkhi-r-a/
J.
114
Sheikh So-and-so from Mount Lugqman Greets you, he said. _
He dwells in the Mountains, commented Hazrat Siritwle (lleig at) 4uay. So his efforts
amount to nothing. A man ought to be able to live in the midst of the Market and be so
preoccupied with Allah (slag 4ilsiu that not for a single instant is he absent from Him.
To start with Hazrat SiriAuls (llaiy at) 4a5 used to sell odds and ends. One day the
Bazaars of Baghdad caught fire. “The Bazaars are on fire,” they told him. “Then I have also
become free,” he remarked. Afterwards an inspection was made and it was found that Hazrat
Siri's4wle (ps5 at) 4eaj shop had not been burned. When he saw that, he gave all that he
poser’ to the poor and took up the Sufi way.
“What was the beginning of your Spiritual Career?” he was asked. “One day,” he said,
Hazrat Habib e Rais (slag ai) daa) passed by my shop. I gave him something to give to the
poor. Allah(sl35 PE Eww be good to you,” he replied. “The day he intoned that Prayer the World
lost its attraction for me.’
The following day Hazrat Ma'ruf e Karkhi+ile (pllais ait! doa, came along bringing an
orphan child. “Clothe this child,” “he told me, I clothed the child.” “May Allah(laag aGlau make
the World hateful to your heart, and give you rest from this work,” he cried. “I gave up Worldly
things completely, thanks to the Blessing of Hazrat Ma'ruf's prayer.”
° He possessed in-depth knowledge and was considered to be Mountain of Knowledge, yet
he was Blessed with kindness. Hazrat Junaid e Baghdadi4te (pled5 ai! 4a says, "I did not see
any petson as 'Kamil' (Perfect) as my Peer O Murshid." Hazrat Bishr Hafidgle (pled ail dea) said,
"I never used to ask for anything from anyone but Hazrat Siri Saqti+#e inlay ai) deny, as I was
very well aware of his Piety and I knew that he was always happy to give."
Sufism: .
~ Hazrat Siridgle (,Naig a) ea, said, Sufism meant to a Sufi/ffie following three things:
. “That the light of his 'Marifat' (Gnosis) did not»extinguish y light of 'Wara!
(Abstinence).
a. That his inward speculations did not make hiff opposed to the outward conduct taught by
. the Holy Qur’an-and the Blessed. Sunnah (Practice of the Holy Prophet 46 (leis ail tie
Le ae. .
That The Favors of Allah gaats 4 4ilasu Bestowed on him did not lead hinito'tear aside the
veil from what Allah¢slles 3 ail had made unlawful to him." .
<7
an
iv
7 ae
y
-F
@!
lS
Hazrat SiriAuls (,laig ai! dea, also reminded his fellow Sufis that the very start of ' Marifat’
(Gnosis) depended on the withdrawal of the Soul that it might be alone with Allah¢le45 cE
Hazrat Junaid4e play 4) 4aa describes one of Hazrat Siri’sagl (lai at) 4ea5 dreams in which
he saw Allah¢qlaiy PU Eww Speaking to him in these Words:
'O Siri, I Created Mankind, and all of them claimed to Love Me. Then I created the
World, and nine-tenths of them deserted Me, and there remained one-tenth. Then I created
Paradise, and nine-tenths again deserted Me, and one-tenth of the tenth remained With Me. And I
Imposed upon them one particle of affliction and nine-tenths of those who were left deserted Me,
and I Said to those who remained, "Ye did not desire the World, nor seek after Paradise. Nor flee
from Misfortune; what then do ye Desire and what is it that ye Seek?" They replied. “It is Thou
Thyself that we Desire and if Thou Afflict us, yet will we not Abandon our Love and Devotion
to Thee." And I said to them, "I am He who Imposes upon you Affliction and Terrors which even
the Mountains cannot Abide. Will ye have Patience for such Affliction? “They said, Verily if
Thou Art the One Who Afflicts; do then Thou Wilt with us. “These are indeed My Servants and
My True Lovers. ‘
It was Hazrat Siri's4s& (le43 ai) 4a) routine to perform one thousand 'Rakats' (Cycle of
Ritual Prayers) of 'Nafal' (Supererogatory) 'Salaah' (Muslim Prayers) every day. Hazrat Junaid
Baghdaditwe (jlls45 ail doa says, "I have never seen a Greater 'Abid' (Devoted) and Zahid
(Abstinent) than him, and I did not see this in anyone else, that he had reached the age of 98, and
the only time I saw him rest, was at the time of his 'Wisaal'."'”’
He was the perfect example of his Illustrious Predecessors. Once some of his Devotees
came to him, and asked him to explain the reality of 'Sabr' (Patience). He began to deliver a
lecture on the topic of Patience. Whilst he was delivering his lecture, a scorpion stung him on his
feet, he continued delivering his Lecture. Those, present'said, "Hazrat! Kill the Scorpion and
move it away.” On hearing this, he said, "I am ashamed to behave contrary to that which I am
discussing, in other words to show impatience due to the sting of the scorpion.”
Hazrat Junaid 46 (1055 i) dea) states that Hazrat Sheikh Siri He (leis a0) 4ea4 was in
his final illness and [went to visit him and asked him how he was. He said the following verse
(poem) in answer:
nS q
How canJ complain to my Doctor regarding my State;
: Betaiise whateverI am going through is from him.
saw that a Beelose to,him was on the floor. I picked‘it up and started to fan him. Hazrat
Een 4ule lat jail ea) opened his eyes and said how can a person whose heart is burning feel
the air from a fan. Then he said, “Junaid put down the fan, don’tfan me because it 1s fanning the
- fire.” Then he recited some.verses which translate:
Tears are Flowing from the Eyes and there is a Fire‘mthe Heart;
/ ~ Trouble is with me and Patience is afar;
How can there bé Peace with he who is in Turmoil;
~ = Out of Desire there be Breath and yet Regrets Increase;
O Lord, if there is an Opening for me in Anything;
Until there is Life in me keep it Unlocked.
— y
127 Masaalik as Salikeen
116
Hazrat Junaid gl (155 ai) dea asked for some advice to which Hazrat Siri (159 at) 4aa,
4il€ replied, “Be involved with the Creation and keep yourself involved with the Creator.’ Hazrat
Junaid Baghdadi 44! (plaids ai! Aaa states that when Hazrat Siri Sakti was in his final moments, I
»was sat by him and I had my face on his. Tears were flowing from my eyes. My tears fell on his
cheek upon which he inquired, “Who is it?” Hazrat Junaid 4yle (llaig ai! Aa, replied “Your
Servants Junaid.” He said, “Welcome (you did well to come). Hazrat Junaid (1249 ai) 4a)
aulesaid: ‘give me some Final Guidance and Advice. He said, “Keep yourself away from the
Company of the Bad and do not let the Company of others take you away from Allah PE Eww
(lad 59,7128
He used to Say, ‘A man is he who remains in the Remembrance of Allah slag aia in
the Market, he Buys and Sells but does not neglect from Remembering the Lord.”
He also Stated “Brave and Strong is He who stays on top of his Willful Soul.”
He Said, “Politeness and Manners Interpret the Heart. The Person who is Helpless from
Developing Manners, how can he Teach others Respect?”
He Said: “Five things cannot Remain in the Heart if something else is in the Heart.
1) Fear of Allah(lle35 43siu;
2) Hope;
3) Love;
4) Shame;
5) Love of Creation.”
Anecdotes of Hazrat Siritze (,lxig ail daa,
Hazrat Junaidasle (qlai 5 a0) dea reported the following.
One day when I visited Hazrat Siritwe (fsig a4, T found him in tears. “What
happened?” “I asked.” “The thought occurred to me,” he réplied, “that tonight I would hang out
“a Jar for the Water to cool. In a dream I saw a ‘Houri’/ who told me, when I asked her who she
belonged to,” “I belong to the man who does not hang out a Jar for the Water to get cool.” The
‘Hour’ then dashed my jar to the ground. “See there!” “I saw the broken shards. For a long time
_ , the pieces still lay there.”
Changing Lives.
Once Hazrat ‘Sirite (Ales s ait! dea saw_a drunk, lying on the ground, calling the name of
© © Allah¢slla55 “iss, Hazrat washed his mouth and said, "He does not know that he is taking the
most exalted name with his impure mouth."
PS After he left, the drur én man,became sober. Those that were present told him what had
», happened while he was intoxicated. He was very embarrassed, and he began to curse his “Nafs’
”» (Lower Self Commanding to Evil) aud weep bitterly.
~ He said,..O Shameless ‘Nafs’! Hazrat Siri (pllaig ai) Aaa has now seen you in this sad
SQusiate, and he too left. Now fear AllahyAless ailsiu and repent."
That night, Hazrat Siritse {liais «i! 44a heard a Voice from the Unseen which said, "You
washed his mouth for my Sake, and I have washed his heart for, your sake."
8 Fazail Sadagat pg 483-484)
117
When Hazrat went to the mosque for late night prayers, he found the once drunk man,
now in the mosque reading his prayers.
Hazrat asked how the sudden change had occurred in him, and he said, "Why do you ask
~me concerning this, when Allahgsls45 431444 has already informed you about it."
Hazrat Tohfah 4s (gles ai! 4a, was a Holy and Accomplished Woman. Hazrat Sheikh
Siri Sakti 4yle (leis ail Asa, States, “One day I could not get any sleep. I was agitated and
worried. I was not able to perform my Tahajjud prayer also. When I performed my Morning
Prayer, I Paced Outside and Indoors to get some Consolation, but my Anxiety did not go away.
In the end I decided to go to the Hospital and look at the Grief of the ill, and Observe them so
that by Speaking to them about their State, so that I could be at Peace. Upon reaching the
Hospital my Anxiety went away. My Chest opened up. I saw a very Beautiful Girl, Perfume was
emulating from her Torn and Tattered Clothes. Both her Hands and Feet where Tied. She Saw
Me, started to Cry and Recited some Poetic Verses. I inquired from the People There that, Who
is She? I was informed that She is a Girl who has gone Mad. Khwaja has Tied up her Hands and
Feet and left her here. When she Heard this she Cried even more and recited the Verses in
Arabic, which means:
O group of Men I have committed no Sin; it seems I am Mad, yet my Heart is Alert , I
have been unjustly tied up; Apart from the Love inside me I have Committed no Crime; I am so
Engrossed in the love of Him, that I cannot do anything withoutshis Command; The Qualities
you see in me, these are my Sins and the Badness you see in me, that in Reality is my Quality;
the Person who loves Allah¢-lls35 4414 and is Pleased with Him, there is no Sin for Him;
These Words of Hers had a great effect on me and I started to Cry. That Young Girl said,
“O Siri! How do you Cry in such a State when You shall Recognize Him as you should and it is
his Right to be Recognized as such?” Saying this she fell unconscious. When she regained
“eonsciousness I said, “O Young Girl’, she said, “I amyhere, O Siri,” I Asked ‘from whence do
A
you recognize me?” She replied, “Now I have Recognized Him, I am no longer Ignorant.” | said,
“I have heard that you are Madly in Love with Someone, who is this Person?” she replied “With
He, who has Shown me*His Bounties and Bestowed his Favors on me and who is Closer to us
then our Hearts.” I then asked Her, “Who Tied you in here?” She replied; “The Jealous People
brought me here: Collectively and: Tied mié up.” Then She, Shouted Aloud, "and became
Unconscious* again. I thought that maybe She has»Passed away. When she Regained
Consciousness, ‘she rébited a1 few more ‘Appropriate Verses. I said to the Hospital Owner thatJet
} » Her be and release Her, He released Her. I said Go Wheréyer you Desire. She replied ‘O Siri,
vo ;
v
Where’éan Go, my True Lordjhas made me a Servant for Someone Else. If that Person should
be Happy then that is Fine, elsel shall have to,Remain Patient,” I thought in my Heart that she is
cleverer than me.
- Hazrat Siri’s “ue (la4g «i! 4eagmeeting with Tohfah’s Auls (lai ail daa) Owner:
When the owner of Tohfah “© (alla 4) dea arrived and asked the Hospital Supervisor
in regards to the whereaboutsrof Tohfahaus (lai 5 ai! 4a 5. He was informed that she is inside and
Hazrat Siri Sakti He (lady ail aay i is)with her. He was Happy and went Inside. He offered Salam
to me and met me with respect. I said to him that this young girl is more worthy of respect then I,
‘for what reason had you tied her up? He replied ‘the reasons are plentiful, she is Mad, she does
not.eat nor drink, nor does she let/us sleep, she does a lot of worrying and thinking. She is my
ee livelihood. I purchased her with twenty thousand Dirhams and thought that I would make a
tidy profit from her due to the qualities and skills she had.’ I asked him ‘what skills does she
129
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118
have?’ He replied ‘she is a musician, a great singer.’ I inquired that for how long has she been
like this? He replied ‘for one year.’ I asked him that how was she prior to that? He replied ‘she
always kept a musical instrument under her arm and sang these verses which mean:
I promise that the oath I have given to you I shall never break; and I will never harm this
friendship; the friendship that has filled my heart, so how can I console my heart and be at peace;
thus O Ye! There is no friend for me apart from you; you have left me to serve the people.
Another time she sang these verses and she stood up broke her stick and started to
lament. I thought that she is in love with someone but then I found out that this was not the case.’
I then asked Tohfah “ue (plaiy ai! 4eay that is this the case? She started weeping and said the
following verses:
‘Allah (slag 4ilsiu said in my heart and a speech was on my tongue; a little while later I
became close to him; Allah/,leig PEE gave me a special stature and gave me respect which I
accepted; whenever I am called forth, saying Labbaik I go towards him with desire; to he who
has called me.’
After hearing these verses I said to Tohfah’s ue (,lla5g ai) 4a, owner that I shall pay you
whatever is owed to you and some more. Her owner lamented and said ‘you are a Hermit, how
will you be able to gitord this?’ I said to him “you do not worry about that. You wait here. I shall
bring you the money.’
He states that ‘I went away crying and by Allah(,lig 4ils44 I did not even possess one
Dinar at that time. I worried about it all night. I lamented and cried. I begged. I could not sleep. I
said *‘O Allahgstess PE Ewin you know my outside and inside. I have trust in your grace. Do not
disgrace me.’ A short while passed when someone knocked. I asked who it was. The reply came
‘a friend of yours’. T opened the door. There was a person’stood there with four servants and a
light in his hand. He asked if he could come inside. I said “come in’. When this person came in I
asked him who he was and what had he come for? Heyreplied ‘I am Ahmad bin Muthanna, this
night I-saw an angel in my dream and he said that I should take five bags of gold to Hazrat Siri
Sakti +e (pled at! 4a) and make himthappy so he could purchase Tohfah4sle (lieig ail 44a). We
also have a link with Tohfah+ue (leis 4) 4a.” Hearing this I fell into Sajda Shukr and awaited
the morning. After morning prayers I went with my friend fo the hospital. The watchman was
Waiting. He'saw me and Said ‘welcome; Tohfah) 4! jlleig ail doa, has a high’status in front of
Allahgtai 5 AS, the voice from heaven said to me how excellent is it for he who remembers, me
_ in their heart. , (<
» »The Blessings of Tohfabautc (lads ail daa:
“When Tolifah 48° (1655 as) 44a saw us.coming, her eyes welled with tears and she said to
the Lord ‘O Lord you have given my secret away to the peopley By this time Tohfah’s ail 44a)
dale (Mai sowner came crying! I inquired that why are you crying, I have brought along that what
- you have asked for and a further five thousand profit. Heweplied “I do not want it.’ I said should I
give you one hundred percent profit on top of'the price. He said even if you gave me the whole
world in exchange for her Pywall not accept it» 1 have set Tohfah Ale lless ai! 4uay free for the
sake of Allah¢s5 aii? ‘Tasked him what is the reason for this. He replied “during the night I
was ‘Teproached. I hold you Witness that I am free from all this money and I have come towards
Adlah¢slais 431s442"When I looked towards Muthanna he also was crying. I asked him that why
o-you cry? He said ‘the reasonfwhy Allah(sltaig ails. has called me for, he seems to be
d
a with me. I make you my Witness and I give all my Wealth as Charity in the Path of
Aliahgpleay i144," | said ‘Subhanallah; the blessings*of Tohfah 4! (pila g at! 4eay are so vast and
great that they include eyeryone. Then Tohfah Al (,llaig ail Aaa) got up, removed the clothes that
5
-
119
she was wearing, put a canvas over her body and went out. Tears where flowing from her eyes. I
said Allah(lla49 ila has freed you, why do you cry now? Hearing this she recited a few verses
(poetic) which translate to:
“The person to whom I am running to I am crying for; By his righteousness, he alone has
called me so that I can permanently stay with him; so that he can take me to my goal which I
desire for and make me happy.
After that we came out searching for her but could not find her.
Towards Haram:
All three of us decided to go to Holy Kaaba. Ahmad bin Muthanna died on the way and
myself and Tohfah’s “le (,lleig ai) 40a owner reached Mecca. Whilst doing Tawaf I heard a
Sorrowful voice which was reciting some verses which meant:
“The friend of Allah¢slads 4jlaiu is ill in this world; and the illness is long; her remedy is
the love of Allah, 441444 and the pain of that which he has fed her himself from the goblet of
Love and gave her plenty from it; when she was given this goblet of Love she became
unconscious in his love and search; without him, she is as the person who claims to love and
desire him and then becomes unconscious in the desire and need to see him.’
We reached this singer. She saw us and said ‘O Suapet I replied ‘Labbaik; who are you?
May Allah¢sllais 4ilssu Shower his Mercies upon you.’ She replied *Laa ilaa ha Ilallah; what
type of ignorance is this. I am that same Tohfah4ue (aig ail deny.’ Now Tohfah (platy atl dea,
4lhad become considerably weaker. I asked her ‘O Tohfah4 falas ai) 4aay! After choosing to
be alone what benefit did you receive?’ She replied ‘Allah¢.lais aia gave me his closeness and
Love and gave wg hatred and abhorrence for all else.’ [said to her that “Ahmad bin Muthanna
has passed away.’ Shé'replied ‘Allahcslteiy aii have Mercy-upon him. Allah¢le4s ails had
bestowed him with such, piety and Nobility that no one else has. He will be my neighbor in
Jannat.’ I said ‘Your owner has come with me.’ She prayed for him and fell down close to Holy
Kaaba.and gave her life.
When her owner came and saw her dead he also fell down. I moved forward to pick him
up and he also had passed on. 1 made their funeral arrangements and returned after their burial.
Allah('a53 agli have Merey on all of them.
<~“
" _ This whole incident. has been placed in poetic form in Kulliyat e Imdadtya:
7 . »The one who eame Snsnired chained up; at the opening ‘of the chains was away like the wind}
Lf M4 She was lost in the wind of the barren desert; from whence will you find any sign of her;
a"
¢
~ .
&
‘
\
WwW hei they could not find any sign for her;.they made intention for the house’of Allah PRES
(sleds,
All three, the Sheikh, the businessman and the noble; together made intention for Haram,
When they could notind Tohfah, all three set of for the house of Allah¢llsis PE EN
Thenoble of them died on es way; after being targeted with the arrow of grief, Bihicss and
pain;
After getting rid of all the worldly'wealth; he threw his life away to the creator of life;
The noble had gone from them by dying on the way; the Sheikh and businessman reached the
> house of Allahisllass ail:
One day with a clean desiring and pure heart; they were bendicene the Kaaba Tawaaf;
By one sound they felt a pain intheir ear; from which they felt an excitement within them;
= This was a topic with this grief; meaning a heartless one would say:
O my Lord, O beloved of my heart, O my goal, O the desire of my heart;
120
You are the light for my eve until morn; you are the link of my nights;
You are the guide for the misguided; the heart is sincere you alert the life;
I have a pain you are the cure for this illness; the wound is of you and the cure for the
heartbroken;
I am thirsty in your desire; when will these tears be completed;
A lover is forever ill in this world; the cure for this is only tears and pain;
She who is restrained in your grief; how can she be at peace without seeing you;
When the Sheikh heard this prayer; he went with flowing tears towards her;
He went and saw a wounded body; her head is prostrated in the sand;
When she heard the voice of the Sheikh she immediately got up there;
She raised her head and looked at the Sheikh said “O Sheikh Siri you are happy’;
Sheikh asked who are you tell me; whose lamenting has turned my heart;
She after hearing this said: Laa ilaaha illaa hu; to have ignorance after knowledge o pious one;
The mercy of the Lord be upon you I am amazed; you become a stranger after being a friend;
What have you forgotten me O Sire; I am Tohfah who you were to purchase;
I am Tohfah who you have freed; I have found cover due to you;
When the Sheikh looked at her closely; she had become like a twig due to her thinness;
She lay in a cave on the floor, and the floor had absorbed her body;
She had become so pious, that her head become as:a dead thorn;
Her head and forehead had become defeated; and her body was reduced to a moon shape;
There were thousands of drops of blood on her eyes, and the effect of lamenting on her lips;
The business man wounded in the desire to meet you; came in the desire to see you;
He is in Tawaf upon the hope of you; his eyes are searching everywhere;
Hearing this Tohfah did a prayer in her heart; and died With her head on the door of Kaaba;
She took a deep breath and died; she completed, all her acts of love;
She did not give her life in vain; she sacrificed her life for het beloved;
She spent her life in obedience; in fhe end she gave her life;
Leave'this scene O heart; learn from this act some bravery;
Do not grieve evenif you have grief; the corpse has gone to whefe there is no grief;
ey < The businessman arrived at this time also; He saw Tohfah lying theretdead;
- 7, ; He fell and died lost on the ground; he died with his,head on Tohfah’s feet;
hee . Hegave. ‘his life suddenly like a kite; with that burnt out light;
{ a ‘Seeing this state the Sheikh said; Innaa Lillahe wa InnaaTlaihe Raaje-oon;
a err After this heyprepared/for their funerals; he put them both to rest in the earth;
} After Sheikh finished from both their funerals he returned to his homeland;
i May the mercy of the Lord ¢ome down on them day and night; on the souls of thesé.Martyrs;
+.» May the macy of the Lord be upon them forever; May{Allah(dlladg dil also Give us a place
next to them;
)) > It was the year of 1281 AH; when Hazrat Tohfah passed away;
When this verse of Tohfabt Was complete; I called it Tohfah tul Usshaq;!”°
The Words of Hazrat Siri SaqtiAse (Mais a) Aaa:
‘ NL I would that all the sorrow And grief which burdens the hearts of others descend upon my
heart, that they be delivered\from grief.
—.
7
f
80 Kulliyat-e-Imdadiyah, pgel 54-156
121
° Be Like The Sun which Sheds it’s Light on All! Be Lie The Earth which Sustains The
Burdens of All! Be Like The Water which Enlivens The Life of All!
° ®'Do whatever you can before you become old, since in old age you will be able to do
- nothing, just as I can not do anything. (Even though not even the young were like Hazrat
Siri Saqtitple dpllxis ai! dea yin his old age).
° The bravest deed is to take control of your ‘Nafs’. One who cannot control his own Ego/
Desires cannot be of Assistance to others. }
e All become obedient to him who is obedient to Allahgellig Atay,
& Stay away from the wealthy, those ‘Qari's’ (Religious Reciters) who recite for name and
fame, and from very wealthy ‘Ulema’ (Religious Scholars).
° A Devotee is he, whose food is like the food of the sick, his sleep is like that of a person
bitten by a snake, and his lavishness like that of a person who is drowning in water.
Wisaal Sharif:
Hazrat Junaid e Baghdadiage (leig ai! 44a) says, "I went to visit him when he took ill.
There was a fan kept close to him, so I used it to fan him. He said, 'O Junaid! Put it down. Fire is
more powerful than wind.' I asked him about his condition and asked him to advise me, and he
said, 'Do not be diverted from the love of Allah¢qlaiy PEW) through the Companionship of the
_ people.’ He then passed from this World traveling into the hereafter. He passed away on a
e Tuesday, the 13th of Ramzan, 283 AH, in Baghdad Sharif.
wey
vz
_ ]
1-Hazrat Syed at Tai Sheikh Abu al-Qasim Jas bin Mohammad -al. Khurraz al
pee, Tul tase (piled g ait) Aaa, ;
— > ~
\ 5
um |
2. (Some State 295
183! https://www.sagti.org/whowwas_sirri_sagti.ph
“i
122
Hazrat Al Junaid ibn Muhammad ibn al Junaid, Abu al Qasim al Qawariri al Khurraz an
Nahawandi al Baghdadi ash Shafi'i4le (pti a) 4ea4 was an eminent Imam and Sheikh of his
time: He was born around the year 218 AH in Baghdad Sharif.
4 In the initial phase of his life Hazrat was a wrestler under the employment of the King.
Such was his renown that people would challenge him for large sums of money and he would
wrestle in front of large audiences with the King looking on.
On one such occasion, a very feeble looking man asked the King that he would like to
challenge the imperial wrestler. The King was initially reluctant to accept the man’s offer for he
_ felt that the man would pose no challenge to Hazrat Sheikh Junaid4uls (145 ail daa. However
__after,a while the King accepted and the bout began.
Both wrestlers began to warm up with the huge crowd waiting in anticipation. Just before
the match started the challenger said to Hazrat Sheikh Junaidagle (lady ail Aaa, that:
‘ “T want to say something to you./You and I both know that I cannot beat you. The reason
La _ for my challenging you is that I am a Syed (Descendant, of the Holy Prophets 4s! (lly ai) lee
4 ui ). I and my family-have been struck with poverty dnd we have not eaten for many days.
ch are things that we cannot bear the hunger anymore. I beseech you to respect my lineage and
- letme*win this match so that I may get the reward and) be able to feed my family.”
Hazrat Sheikh Junaid4le (pllaig ait! dea was shocked by the man’s request but he accepted
\ and to crowd’s great surprise lost the bout. He-bore the great disgrace of defeat for the sake of
respecting the family of the Holy Prophetalus athg Agle (lads ai! he, That night when Hazrat
Sheikh Junaidaste (plai5 aiAea, went to sleep he saw the Prophet ebay Ally ale (ass ait sie in a
dreamy The Prophet plus
Safina Tul Mujummah Al Bahrain, Jehangiri In Arabia And Iraq.
Sardar Taimur Hyat-Khan