In the name of Allah, The Beneficent, The Merciful |
Chapter 6 (1) Dua'a Ahad O Allah! Lord of the Great Light, Lord of the Elevated Throne, Lord of the tumultuous seas, and the revealer of the Tawrah, Injeel, and Zaboor, Lord of the shadows and the warmths, And the revealer of the Great Quran. Lord of the proximate angels and prophets and messengers. O Allah I beseech thee, for the sake of Your Nobel Visage. And for the sake of Your Enlightening Visage, and Your ever existing kingdom. O Ever Living! O Controller! I beseech Thee in Your Name which lits the heavens and the earths; and in Your Name, by which the ancient and the latter ones become upright. O Ever living who has before every living being. O Ever Living Who shall (exist) after every living being. O Ever Living Who existed when there was no life. O Giver of life to dead. O One Who causes death to the living one. O Ever Living. There is no god except Thou. O Allah send our master the leader, the guide, the guided, the upriser with Your command. Blessings of Allah be on him and his pure forefathers from all the believing men and believing women. In the easts of the earth and it's wests, in its plains and its mountains, its lands and its seas, from me and my parents. Blessings, which are the weight of Allah's throne and ink of His words, and whatever His knowledge enumerates and His book encompases. O Allah renew for him my covenant, pledge and allegiance on my neck in the morning of this day of mine and whatever days (of my life) I live. I shall never turn away from it nor let it ever vanish. O Allah appoint me among his helpers, aides, and his protectors. Those who hasten to fulfill his commands and obey his orders. Those who are his supporters and compete with each other to (fulfill) his intention and seek martyrdom in his presence. O Allah! If death occurs between me and him (before the reappearance) (death) which you have made obligatory and decreed for your servants, then raise me from my grave, wrapped in my shroud, my sword unsheathed, my spear bared, answering the call of the caller in cities as well as deserts. O Allah! Show me the rightly guided face of (Imam a.s.), the praiseworthy moon (referring to the face of Imam a.s.) and enlighten my vision by looking at him. And hasten his reappearance, make his arrival smooth, vasten his path, make me tread on his way and implement his authority and strengthen his back. O Allah inhabit Your cities through him and give life to Your servants due to him for surely You have said and Your word is truth, "Corruption will become rampant in land and on sea because of the evil which men's hand have earned" Then O Allah manifest for us Your slave and the son of Your Prophet's daughter, whose name is the same as that of Your messenger, so that nothing from falsehood is victorious except that he tears them (falsehood) to pieces, establishes the truth and the truth confirms him. And O Allah! Appoint him as a refuge for Your oppressed servants and a helper for the one who does not find any helper for himself except You and the renewer of all the laws of Your book which have been tampered with and the rebuilder of the science of Your religion and the traditions of Your Prophet (peace of Allah be on him and his progeny) and O Allah! make him among those whom you have protected from the evils of the adversaries. O Allah! and provide joy to Your Prophet Mohammed (peace be on him and his progeny) by his vision and (the vision of) the one who follows him on his call and have mercy on our poverty after his arrival O Allah remove his sorrow (of occultation) from this nation with his presence and hasten for us his reappearance. They (the disbelievers) consider it to be distant while we consider it to be near. For the sake of Your mercy, O the most Merciful of all Mercifuls. Then one should gently strike his right thigh with his palm and say. Hasten! Hasten! O my Master, O Master of the era. |
ALLAHUMMA RABBAN-NOORIL ADHWEEMI WA RABBAL QURSIYYIR-RAFEE'I WA RABBIL BAHRIL MASJOORI WA MUNZILAT-TAWRAATI WAL INJEELI WAZ-ZABOORI, WA RABBADH-DHILLI WAL HAROORI, WA MUNZILAL QUR'AANIL ADHWEEMI WA RABBAL MALAAIKATIL MUQARRABEEN WAL AMBIYAAI WAL MURSALEEN. ALLAAHUMMA INNEE AS' ALUKA BI WAJ'HIKAL KAREEM WA BI NOORI WAJHIKAL MUNEERI WA MULKIKAL QADEEMI YAA HAYYU YAA QAYYOOMU AS'ALUKA BISMIKAL-LADHEE ASHRAKAT BIHIS-SAMAAWAATU WAL ARDHOONA WA BISMIKAL-LADHEE YASLAHU BIHIL AWWALOON WAL AAKHIROON YAA HAYYAN QABLA KULLI HAYYIN WA YAA HAYYAN BA'ADA KULLI HAYYIN WA YAA HAYYAN HEENA LAA HAYYA YAA MUHYIYAL MAWTA WA MUMEETATAL AHYAA'I YAA HAYYU LAA ILAAHA ILLA ANTA . ALLAAHUMMA BALLIGH MAWLAANAL IMAAMAL HAADIYAL MAHDIYYAL QAAIMA BI AMRIKA SWALAWAATULLAAHI ALAYHI WA ALAA AABAAIHIT-TWAAHIREEN AN JAMEE'IL MU'MINEENA WAL MU'MINAATI FI MASHAARIKIL ARDHI WA MAGHAARIBIHAA, SAHLIHAA WA JABALIHAA, BARRIHAA WA BAHRIHAA, WA ANNEE WA AN WAALIDAYYA, MINAS-SWALAWAATI ZINATA ARSHILLAAHI WA MIDAADA KALIMAATIHI, WAMAA AHSWAAHU ILMUHU WA AHAATWA BIHI KITAABUHU, ALLAAHUMMA INNEE UJADDIDU LAHOO FI SWABEEHATI YAWMI HAADHA, WAMAA ISHTU MIN AYYAAMI, AHDAN WA AQDAN WA BAY'ATAN LAHU FI UNUQEE LAA AHOOLU ANHA WALAA AZOOLU ABADAN. ALLAAHUMMAJ'ALNEE MINANSWAAARIHI WA A'AWAANIHI WADH-DHAABBEENA ANHU, WAL MUSAARI'EENA ILAYHI FI QADHAAI HAWAAIJIHI WAL MUM'TATHILEENA LI AWAAMIRIHI WAL MUHAA-MEENA ANHU, WAS-SAABIQEENA ILAA IRAADATIHI WAL MUSTASH'HADEENA BAYNA YADAYHI. ALLAAHUMMA IN HAALA BAYNI WA BAYNAHUL MAWTUL-LADHEE JA'ALTAHU ALAA IBAADIK HATMAN MAQDHIYYAN, FA AKHRIJNI MIN QABREE MU'TAZIRAN, KAFANEE SHAAHIRAN, SWAYFEE MUJARRIDAN, QANAATEE MULABBIYAN, DA'AWATAD-DAAII FIL HAADHIRI WAL BAADEE. ALLAAHUMA ARINIT-TWAL'ATAR-RASHEEDATA, WAL GHURRATAL HAMEEDATA, WAQHUL NAADHIRI BI NADHRATIN MINNEE ILAYHI, WA AJJIL FARAJAHU,WA SAHHIL MAKHRAJAHU, WA AWSI'A MAN'HAJAHU, WA ANFIDH AMRAHU, WASHDUD AZRAHU WA'MURILLAA-HUMMA BIHI BILAADAK, WA AHYI BIHI IBAADAK, FA INNAKA QULTA WA QAWLUKAL HAQQU DHWAHRAL FASAADU FIL BARRI WAL BAHRI, BIMAA KASABAT AYDINNAASI, FA AZHIRI-LLAAHUMMA LANAA WALIYYIK BINTI NABIYYIKAL MUSAMMA, BISMI RASOOLIK, HATTAA LAA YADHFARA BI SHAY'IN MINAL BAATWILI ILLAA MAZZAQAHU, WA YUHIQQAL HAQQA, WA YUHAQQIQAHU WAJ'ALHU ALLAAHUMMA MAFZA'AN LI MADHLOOMI IBAADIK WA NAASWIRAN LIMAN LAA YAJIDU LAHU NAASWIRAN GHAYRAK, WA MUJADDIDAN LIMA UTTWILA MIN AHKAAMI KITAABIK, WA MUSHAYYIDAN LIMAA WARADA MIN A'ALAAMI DEENIK,WA SUNANI NABIYYIK SWALLALLAAHU ALAYHI WA AALIHI WAJ'ALHU . ALLAAHUMMA MIMMAN HASSWANTAHU MIN BA'ASIL MU'TADEEN, ALLAAHUMMA WA SURRA NABIYYIK MUHAMMADIN SWALLALLAAHU ALAYHI WA AALIHI, BI RU'AYATIHI WAMAN TABIAHU ALAA DA'AWATIHI, WARHAMISTIKAANTINA BA'ADAHU, ALLAAHUMAKSHIF HAADHIHIL GHUMMATA AN HAADHIHIL UMMATAI, BI HUDHOORIHI WA AJJIL LANAA DHUHOORAHU, INNAHUM YARAWNAHU BAEEDAN WA NARAAHU QAREEBAN BI RAHMATIK YAA ARHAMAR-RAAHIMEEN. THEN SAY 3 TIMES: AL-AJAL AL-AJAL YAA SWAAHIBUZZAMAAN, - EACH TIME STRIKING SLOWLY YOUR RIGHT HAND ON THE THIGH. Dua Ahad: One of the supplications for renewing the allegiance to Imam Zamana (a.s.) is Dua Ahad. Regarding this Dua, Imam Sadiq (a.s.) says: One who recites this Dua for forty days, will be included among the helpers of Hazrat Qaim (a.s.). If he dies before reappearance, the Almighty Allah will make him alive so that he can fight Jihad alongside him (Imam Mahdi a.f.t.s.). For every word of this Dua a thousand Hasanat (good deeds) are written in the scroll of his deeds and one thousand sins shall be erased. |
Powerful dua for Sahar |
    Du'a for Sahar (Dawn) Du'a for Sahar This is a very beautiful du'a. Its poetic language and heartfelt message makes for an outstanding prayer. The allencompassing mercy of the Almighty is analogized with the vastness of the sea, while the needy are passengers on a ship waiting to cross. Humility is an essential part of the etiquette of Du'a. An acknowledgemnt of one's sins and shortcomings is most becoming to a supplicant. This is succintly expressed in the following Du'a. In the name of Allah the Beneficent, the Merciful. O Allah, bless Muhammad and the family of Muhammad. My God, the beggars are standing at Your door, the needy have taken refuge with Your Honor. The ship carrying the poor and humble people, is standing at the shores of the sea , of Your generosity and grace, hoping for permission to cross , to the shores of Your mercy and blessings. My God, if You do not forgive, in this honored month, except the one who has sincerely purified himself for You, in his fasting and prayers, then who is there for the negligent sinner, when he drowns in the sea of his sins? My God, if You do not have mercy on any, except the obedient, then who is there for the disobedient? And if You do not accept from any, except the performers of (good) actions, then who is there for those who fall short? My God, those who fast have profited, those who stay up in prayer have won, and those who are sincere have succeeded, but we are Your sinful servants! So be kind to us through Your mercy and save us from the fire through Your forgiveness, O Gracious O most merciful. O Allah, bless Muhammad and his family, the purified ones. |
Imam Hussein (PBUH) saying : 
Name: Muhammad bin Ali.His Parents & Birth
He was the only son of Imam Ali Ridha (A.S.) The Prophet (S.A.W.) had said:
"My father be sacrificed on the mother of the 9th Imam who will be a pure and pious Nubian."
Imam Musa Kadhim (A.S.) had told one of his companions that his daughter-in-law (Sabika) would be one of the most pious of women and to give her his salaams. She came from the same tribe as the Prophet's wife - Mary Copt who bore the Prophet his son Ibrahim (who died in infancy).
Imam Muhammad Taqi (A.S.) was born when his father was 45 years old. Till then Imam Ali Ridha (A.S.) had constantly been taunted that he had no children. When the 9th Imam was born, a brother of Imam Ali Ridha (A.S.) was angry because he would lose out in inheriting the Imam's property and in his jealousy spread a rumour that Imam Ali Ridha (A.S.) was not the father. He was eventually proved wrong by a person who could tell parentage.
ChildhoodThe 9th Imam was 5 years old when his father was called to Baghdad by Mamun Rashid to be his 'heir apparent'. When Imam Ali Ridha (A.S.) was leaving he saw his son putting sand in his hair. He asked why and the young Imam replied that this was what an orphan did.His titles, life & works
He became an Imam at the age of 9. Mamun Rashid thought that as all the rulers before him had oppressed the Imams and their schemes had backfired that he would try to bribe the Imams. He tried to make the 8th Imam his heir apparent and give him power and wealth but that also backfired.
He now tried to use power and wealth with the 9th Imam again but from a much younger age thinking that he would be able to influence him. His main purpose was also to make sure that the 12th Imam (whom he knew would bring justice to the world) would be from his progeny and therefore intended to give his daughter Ummul Fadhl to the Imam for a wife. Mamun still continued oppressing the family and followers of the Ahlul-bayt (A.S.).
Mamun called the young Imam (A.S.) to Baghdad from Madina and offered his daughter. This infuriated his family (Banu Abbas). To prove to them the excellence of Imam even at a young age he arranged a meeting
between Imam and the most learned of men at that time - Yahya bin Athkam.
It was a grand occasion with some 900 other scholars present. Imam (A.S.) was first asked by Yahya:
What is the compensation (kaffara) for a person in Ehraam who hunted and killed his prey?"
Imam replied that there were many more details required before he could answer the question:
Yahya was stunned. He looked down and started sweating.
Mamun asked the young Imam to answer the question, which he did, and then Imam asked Yayha a question which he could not answer. The Banu Abbas admitted defeat and Mamun took the opportunity to offer his daughter in marraige to Imam. Imam (A.S.) read his own Nika (the khutba of which is used today) with the Mehr of 500 dirhams. Imam wrote a letter to Mamun that he would also give Ummul Fadhl Mehr from the wealth of Aakhira. This was in the form of 10 duas which were for fulfilling any hajaat (desires) [Chain of narrators upto Prophet - Jibrail - Allah]* . Thus his title Al-Jawad (the generous one).
* These duas are found in Mafatihul Jinaan (pg 447 - In margin)
Imam lived for a year in Baghdad with Ummul Fadhl. She was very disobedient to Imam. When she found out that Imam had another wife (from the progeny of Ammar-e-Yasir) and that there was also children she was jealous and angry realizing that her father's plan had failed. She complained to her father who also realized that his plan, to keep the 12th Imam in his progeny, had failed. He was enraged and in his rage he drank heavily and went to the 9th Imam's house and attacked Imam with a sword. Both Ummul Fadhl and a servant saw the attack and believed Imam was dead. Mamun on waking next morning realized the consequences of his attack and was thinking of arranging the disposal of Imam's body when he saw Imam well without a scratch on him. He was confused and asked Imam who showed him an amulet which is called Hirze Jawad Imam told him it was from his grand mother Bibi Fatima Zahra (A.S.) and kept the wearer safe from all except the angel of death. Mamun asked Imam for it and Imam gave him one.
Now Mamun was scared and tried a new tactic. He tried to deviate Imam by sending him beautiful girls and musicians. When he realised nothing was working he let Imam return to Madina.
Imam used this time to prepare the masails of Taqleed and Ijtihaad in preparation for the 12th Imam knowing that both the 10th and the 11th Imam would spend most of their lives in prison. He also prepared the people of Madina teaching true Islam knowing that this would be the last time they would be able to receive guidance directly from an Imam for a long time.
Ummul Fadhl continuously complained of Imam to her father who sent her letters back.
Mamun died in 218 a.h. and was succeeded by his brother Mo'tasam Billah. He openly announced that all Shias were not Muslims. He said it was required for people to kill and prosecute Shias, and to destroy property belonging to Shias.
Ummul Fadhl now started complaining to her uncle who was sympathetic to her. Mo'tasam called Imam to Baghdad. He asked Imam to pass judgement of how to punish a thief. Imam said only fingers could be cut as the palms were for Allah (as in Qur'an - it is one of the wajib parts to touch the ground during sajda). As this decision was contrary to the decision of the other 'Ulema' it strengthened the position of the Shias. The other 'Ulema' complained to Mo'tasam.
Death & Burial
With instigation from both the 'Ulema' and Ummul Fadhl, Mo'tasam sent poison which Ummul Fadhl put in Imam's drink and gave it to him. Imam died on 29th Dhulqa'ada at the age of 25 years and is buried near his grandfather in Kadhmain (the 10th Imam gave him ghusl and kafan).
Summary of Imam's Work
It is he who prepared and wrote books for the masails of Ijtihaad and Taqleed which were essential to prepare believers for the ghaibat of the 12th Imam.
Additional Notes
Once when the young Imam was on his way to Baghdad he came across Mamun's party returning from a hunting trip. All the other children on the street ran but the Imam did not.
Mamun asked the young Imam, "Why did you not run away?"
Imam said the road was wide enough for all of them and neither had he committed a sin. Mamun then asked him his identity.
After finding out, he asked Imam what he (Mamun) had in his hands. Imam replied "Allah has created tiny fish in the river. These fish are hunted by the Hawks of the kings and the descendants of the Prophets reveal the secrets".
NOVEMBER 13 OR 14 2009
Then recite the following dua'a, mentioned in the "Misbah
| O Allah, (Who) spread the Kaa'bah, split the grain of corn, mitigates hardships, alleviates sorrows, I ask Thee today, [one of the days, belonging to Thee, which on account of their privileges, and availability of Thy unrestricted mercy (in them), have been declared important, given preference over (other days), and exclusively specified for the believers], to send blessing son Muhammad, Thy high-minded, great-hearted and generous servant, (whom we will) meet, very soon, on the promised Day of Judgement, (who) opened that which was kept locked and shut, and invited to truth, in every walk of life; an on his "Ahl ul Bayt" (children), the pure (above board) guides, giving light to people to sustain harmony and unity, and have the authority to admit into Paradise or sent to Hell;
and (I ask Thee to) settle me in the ever luxuriant land, and lodge me in a lovable comforting house, in the midst and company of Thy close friends and people who have been selected and chosen for Thy neighborhood, make my meeting with thee a blissful occasion, (so that it takes place) keep me alive adhering to good in my day to day life here, free from waywardness and indecent indulgence, before the appointed time comes to an end, (then) O Allah let me reach the cistern (center) of Thy Prophet, Muhammad, blessing of Allah be on him and on his children), and quench my thirst there, thoroughly, in plenty, gliding the wholesome water pleasantly down the throat, never to be thirsty again, never to be kept away from it once I am there, never to be driven off, and let it be my most reliable preparation, quite sufficient for the questioning session on the day when witnesses will be brought. O Allah curse the oppressors from beginning to the end, who stirred up trouble and took possession of that which rightly belonged to Thy trustworthy representatives. Damn their theoreticians and their associates; O Allah, send Thy trustworthy representatives at once, wrongs done to them may be redeemed their "Qaa-im" (living representative may be given his rightful opportunity to appear, appoint him to give currency to Thy religion and to establish law and order by marking out the boundaries to end the domination of Thy enemies. O Allah send blessings on him and on all his forefathers, and let us be his companions and familiar friends, bring us back to life so that he takes us in his service, so far as we prove ourselves his staunch supporters during his tenure. O Allah make us reach his days of renaissance and follow his leadership, and see with our own eyes his (golden) era, send blessings on him and favour us by conveying his message of goodwill to us, peace be on him and Allah's mercy and blessing be on him. ALLAAHUMMA DAAH’IYAL KAA’-BAH WA FAALIQAL H’ABBAH WA S’AARIFAL LAZBAH WA KAASHIFA KULLI KURBAH AS—ALUKA FEE HAAD’AL YAWM MIN AYYAAMIKAL LATEE AA’—Z’AMTA H’AQQAHHA WA AQDAMTA SABQAHAA WA JA—A’LTAHAA I’NDAL MOO—MINEENA WADEE-A’TAN WAILAYKA D’AREE A’TAN WA BI—RAH’MATIKAL WASEE—A’H AN TUS’ALLIYA A’LAA MUH’AMMADIN A’BDIKAL MUNTAJAB FIL MEETHAAQIL QAREEBI YAMAT TALAAQ FAATIQI KULLI RATQIN WA DAA—I’N ILAA KULLI H’AQQ WA A’LAA AHLI BAYTIHEE AL—AT’—HAARIL HUDAATIL MANAAR DA—A’A—IMIL JABBAAR WA WULAATIL JANNATI WAN NAAR WA AA’—T’INAA FEE YAWMINAA HAAD’AA MIN A’T’AAA—IKAL MAKHZOON GHAYRA MAQT’OO—I’N WA LAA MAMNOO—I’N TAJMA—U’LANAA BIHIT TAWBAH WA H’USNAL AWBAH YAA KHAYRA MAD—U’WWIN WA AKRAMA MARJUWWIN YAA KAFIYYU YAA WAFIYYU YAA MAN LUT’FUHU KHAFIYYUN ULT’UF LEE BI—LUT’FIKA WA AS—I’DNEE BI—A’FWIKA WA AYYIDNEE BI—NAS’RIKA WA LAA TUNSINEE KAREEMA D’IKRIKA BI—WULAATI AMRIKA WA H’AFAZ’ATI SIRRIKA WAH’—FAZ’NEE MIN SHAWAAYIBID DAHR ILAA YAWMIL H’ASHR WAN NASHR WA ASH—HIDNEE AWLIYAA—IKA I’NDA KHUROOJI NAFSEE WA H’ULOOLI RAMSEE WAN—QIT’AA—I’ A’MALEE WAN—QIZ”AAA—I AJALEE ALLAAHUMMA WAD’—KURNEE A’LAA T’OOLIL BILAA ID’AA H’ALALTU BAYNA AT’BAAQITH THARAA WA NASIYANIN NAASOONA MINAL WARAA WA AH’LILNEE DAARAL MUQAAMAH WA BAWWI—NEE MANZILAL KARAAMAH WAJ—A’LNEE MIN MURAAFIQEE AWLIYAAA—IKA WA AHLIJ—TIBAAA—IKA WAS’—T’IFAAA—IKA WA BAARIK LEE FEE LIQAAA—IKA WAR—ZUQNEE H’USNAL A’MAL QABLA H’ULOOLIL AJAL BAREE—AN MINAZ ZALALI WA SOOO—IL KHAT’AL ALLAAHUMMA WA AWRIDNEE H’AWZ”A NABIYYIKA MUH’AMMADIN S’ALLALLAAHU A’LAYHI WA AALIHEE WAS—QINEE MINHU MASHRABAN RAWIYYAN SAA—IGHAN HANEE—AA LAA AZ’MA—U BAA’—DAHU WA LAA UH’ALLA—WIRDAHU WA LAA A’NHU UD’AADU WAJ—A’LHU LEE KHAYRA ZAADIN WA AWFAA MEE—A’ADIN YAWMA YAQOOMUL ASH—HAAD ALLAAHUMMA WAL-A’N JABAABIRATAL AWAALEENA WAL—AAKHIREEN WA BIH’UQOOQI AWLIYAAA—IKAL MUSTAATHIREEN ALLAAHUMMA WAQ—S’IM DA—A’A—IMAHUM WA AHLIK ASHYAA—A’HUM WA A’AMILAHUM WA A’JJIL MAHAALIKAHUM WAS—LUBHUM MAMAALIKAHUM WA Z”AYYIQ A’LAYHIM MASAALIKAHUM WAL—A’N MUSAAHIMAHUM WA MUSHAARIKAHUM ALLAAHUMMA WA A’JJIL FARAJA AWALIYAA—IKA WAR—DUD A’LAYHIM MAZ’AALIMAHUM WA AZ’HIR BIL—H’AQQI QAAA—IMAHUM WAJ—A’LHU LIDEENIKA MUNTAS’IRAA WA BI—AMRIKA FEE AA’—DAAA—IKA MUWTIMARAA ALLAAHUMMAH’—FUFHU BI—MALAAA—IKATIN NAS’R WA BIMAA ALQAYTA ILAYHI MINAL AMRI FEE LAYLATIL QADR MUNTAQIMAN LAKA H’ATTAA TARZ”AA WA YA—O’ODA DEENUKA BIHEE WA A’LAA YADAYHI JADEEDAN GHAZ”Z”AA WA YAMH’AZ”AL H’AQQA MAH’Z”AA WA YARFIZ” AL BAAT’ILA RAFZ”AA ALAAHUMMA S’ALLI A’LAYHI WA A’LAA JAMEE—I’ AABAA—IHI WAJ—A’LNAA MIN S’AH’BIHI WA USRATIHI WAB—A’THNAA FEE KARRATIHI H’ATTAA NAKOONA FEE ZAMAANIHI MIN AA’—WAANIHEE ALAAHUMMA ADRIK BINAA QIYAAMAHU WA ASH-HIDNAA AYYAAMAHU WA S’ALLI A’LAYHI WAR—DUD ILAYNAA SALAAMAHU WASSALAAMU A’LAYHI WA RAH’MATULLAAHI WA BARAKAATUH It is desirable to recite the Ziyaarat of Imam Ali bin Moosa Ar Riza (A.S.) 25th Zilqad " Dahwul Ardh" The Spreading of the Earth Day & birthday of Prophet Ibrahim (A.S.) and Prophet E'esaa (A.S.) Almighty Allah in Surat al-Nazi'aat 79:30 speaking clearly about dahwul ardh says: "and the earth-after that He spread it out (dahahaa).." 1. What is Dahwul Ardh ? "Dahwul Ardh" - the 25th of Dhulqa'dah, according to a tradition of the Holy Prophet (s) reported by one of his Sahabi - 'Abdullah bin Mas'ud , is the day when the earth was spread for the advantage of human beings. The phrase "Dahwul Ardh" literally means "The spread of the earth". In another tradition it is reported that the first Rahmah & blessing descended on this very day. Hence it is a very important occasion indeed. According to a tradition of the Holy Prophet (s), whosoever fasts on this day his fast would equal 70 years of fasting. Having known these merits, should we limit our celebration with fasting and the expression of joy, or should our struggle transcend beyond that? This obviously would depend on our vision about this important day. And in order to understand properly the importance of this day, we should understand the earth better. Understanding the Earth Better We would like to now ask the Holy Qur'an two basic questions about the earth: A) WHY WAS THE EARTH CREATED? The Holy Qur'an in chapter 20, verse 53 says:"He who appointed the earth to be a cradle for you." Allamah Tabataba'i in his Al-Mizan says:"Thus Allah stationed man in the earth to live an earthly life, so that he may earn a provision for his heavenly and exalted life, in the manner that a baby is stationed in the cradle, and is brought up for a more sacred and developed life..." (vol. 14, pg. 171) From this we come to realize that the earth was created as a preparing ground & means for human perfection and the purity of the heart. Sadly, however, many a people, instead of maintaining it for a good Hereafter, tend to destroy it for selfish gains. B) DO THE HUMAN BEINGS EMPLOY THE EARTH FOR THE PURPOSE IT WAS CREATED? The Holy Qur'an in chapter 30, verse 41 clearly talks of a people who instead of practically thanking Allah (swt) by utilizing the earth for its sacred purpose cause mischief therein and subsequently face its evil consequences: "Corruption has appeared in the land and sea, for that men's own hands have earned, that He may let them taste some of that which they have done, that haply so they may return." And in chapter 7, verse 10, Almighty Allah says:"Indeed We made you live in the earth and made therein for you the means of livelihood; little is it that you thank." In this verse, "little is it that you thank" should not merely taken as "verbal thanks," for the reality of "shukr" is to use the gift for the purpose it was created. |
Emam Reza (A.S.), the eighth Shi'ite Emam was born on Thursday 11th Zee al-Qa'adah 148 A.H. /29 December 765 A.D. in Medina. The new-born child was named Ali by his holy father, Emam Musa al-Kazim (A.S.), the seventh Shi'ite Emam. He was divinely entitled al-Reza and his nickname was Abul Hasan. For many times Emam Musa Al-Kazem (A.S) explicitly introduced his eldest son "Ali" as his immediate successor to accede to the divine position of Emamat. Subsequent to the martyrdom of his father in Baghdad, on the 25th of Rajab 183 A.H. / 1 September, 799 A. D. in the prison of Abbasid caliph, Harunal_rashid, he attained the holy position of Emamat, when he was thirty five years old, and he held that divine position for twenty years. Three Abbasid caliphs were his contemporaries: for the first ten years Harun al- Rashid, for next five years Amin and finally for the last five years Ma'mun.
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It is known from various history books and various sources of Hadith that when Imam Sadiq (AS) was a young boy, he used to come to the schools and Madrasas founded by his father the 5th Imam and instead of learning as many other youngsters and older pupil did, he used to discuss serious matters of Fiqh and Jurisprudence with much older students of the Madrasas. In one such discourses when he was only 11 years old, when he entered a class room where pupils were discussing on 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. In his opinion the earth must be round; otherwise this would not have happened in such a precise manner. All the students were astonished but his father smiled and said nothing. 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, Ja'afar (AS) was brought up under the guidance of his grand father Imam Zainul Abedeen (AS) whose main concern was to worship his maker and reflect on the tragic events of Karbala and whose main avenue of teaching was through 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 Imam Ja'afar (AS) 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 Imam Baqir (AS), who was only three years old, at that tragic time. Imam Sadiq (AS) considered it his duty to convene the recitation gatherings (Majalis) about the sorrowful event of Karbala. He was twelve year old when his grandfather expired. Then up to the age of 31, he passed his time under the guidance of his father Imam Baqir (AS). It was the time when Ummayad politics was tottering and Muslims were approaching Imam Baqir (AS) in thousands. Their need for knowledge was fulfilled by the Imams of the Ahlulbayt. In 114 Hijri (732 AD) Imam Baqir (AS) died, and the responsibilities of Imamat devolved on the shoulders of Imam Ja'afar Sadiq. Hisham Ibn Abdul Malik was still ruling in Damascus and political disturbances were afoot. The passion of taking revenge on Bani Ummaya was strong and several descendants of Imam Ali (AS) were preparing themselves to overthrow the regime. Most prominent among them was Zaid, the respected son of Imam Zainul Abedeen (AS), His religious zeal and piety were known throughout Arabia. He was Hafiz of the Qur'an and he had taken upon himself the stand of removing the tyranny of the Ummayads. This was a very precarious juncture for Imam Sadiq (AS) As regards the tyranny of the Ummayads, he agreed with his uncle Zaid for whom he had a great deal of respect. But his far sighted judgment as Imam could clearly see that Zaid's rising against the well organized Ummayad forces will be of no avail. He therefore advised him not to start this venture. But Zaid was too far out in his zeal and he would not stop. Many thousands of Iraqis had sworn their allegiance to Zaid and he was quite optimistic about his success. He took his forces to Kufa, gave a great battle but was killed in the end. The Ummayads were as brutal as ever. They hung the body of Zaid on the gates of the city of Kufa which remained their as a reminder for several years. One year after Zaid's death, his son Yahya gained the same path and received the same fate. Imam Sadiq (AS) was aware of all this but realized that this was not the time to take any such active part. His main occupation was to spread the religious sciences of Ahlulbayt as much as possible while time was on their side. Revolution The last days of the Ummayads were ruffled by political disturbances. Imam Sadiq (AS) witnessed the rise and fall of many kings. After Hisham, Walid, then his son Yazid, then Ibrahim, then Merwan 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." They pledged in one of their meetings in Madina in which Muhammad Nafse Zakiya, the great grandson of Imam Hasan (AS) was present, that when the Ummayads state topples, the Khilafat will be reverted to the Ahlulbayt. It is clear that to rule the Islamic world was not the job of every Hashemite or Abbasid. It was the right of those divinely appointed descendants of the Holy Prophet whom God had chosen to lead humanity. But these high-thinking souls never wished to take undue advantage of the situation with the aid of cunning tactics. In short, the Imams, the descendants of Ali (AS) never tried to acquire power through political trickery. But the Abbasids no doubt took the opportunity of the situation. Availing themselves of the silence shown by the Imams 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 Ahlulbayt, in the same degree or more than that which had been adopted by the heartless Ummayads. One of the prominent agents of this revolution was Abu Salma al-Khallal who was especially compassionate towards the Ahlulbayt. When he gained power in Iraq he wrote letters to Imam Sadiq inviting him to accept and share the royal power. In political struggles, such opportunities are considered golden, but the Imam who was an embodiment of selflessness and self respect, declined the offer and remained devoted to his duties of imparting knowledge. The supporters of the Abbasid cause and the followers of Abu Muslim Khorasani then took the oath of allegiance at the hand of Abul Abbas as Saffah on 14th Rabiusani 132 Hijri (749AD) he was acknowledged as the ruler and caliph of the Muslim world. In the year 136 Hijri Saffah died and his brother Abu Ja'afar Mansur succeeded to the throne. It has already been indicated that the Abbasids took advantage of the popularity of the Ahlulbayt and had made their slogan to stand and protect the rights of Ahlulbayt. They gathered the public around them on this pretext. But when they came to power and destroyed the Ummayads, they turned against the Ahlulbayt, particularly the descendants of Imam Hasan (AS). Abu Salama who was known for his love of the Ahlulbayt, 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 Imam Hasan (AS). Imam Jafar Sadiq (AS) was watching all this with great sadness but was unable to do anything about it. He expressed his sorrow for them in these words. "The early Madinites (Ansars) had invited the Holy Prophet 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 Prophet's offspring." Having said these words, the Imam returned to his house and fell ill, and was unable to move for twenty days. Among the prisoners of Mansur was also the aged Abdullah-e-Mahedh, the grandson of Imam Hasan (AS). His son Muhammad Nafse Zakiyah rose against the oppressive regime and fell fighting near Madina in 142 Hijri. The head of the young warrior was sent to his aged father in prison who died at the sight of this atrocious act. Another son Ibrahim rose in Kufa and was killed in the year 143 Hijri. Many Sayyids, the descendants of Imam Hasan were killed 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 Jisre Atiq (the Old Bridge) with an inscription on the wall in Kufic script "In the building material of this wall many descendants of Imam Hasan Ibn Ali were buried alive. Maltreatment of Imam Ja'afar Sadiq (AS) In spite of all these atrocities against the Descendents of Imam Hasan (AS), Imam Sadiq (AS) went on silently propagating the teachings of Ahlulbayt. As a result, even those who did not acknowledge him as an infallible Imam, nor knew his prestige or lineage, bowed before his knowledge and prided in being counted among his students. Mansur the Abbasid Caliph wanted to remove the esteem in which the 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 his own students. These so called Ulemas of the Durbar all admitted that their counterparts had acquired the religious learning from the descendants of the Prophet. The arrogant caliph ignored them and continued to undermine the popularity and respect of the Imam by other means. Failing this he decided to harass, arrest or to murder him. In every town and city hired agents were posted to monitor the activities of the followers of the Imam. It was at this time that these followers were given the name of Rafidhoon, i.e. the rejecters. It was Mansur who coined the word Ahlal Sunna wal Jama'ah to promote a sect against the followers of Ahlulbayt (See Amir Ali, the Spirit of Islam). Anyone who was found supporting the Imam would be arrested, imprisoned or killed. The Imam himself was summoned from Madina to Baghdad, the newly founded Capital of the Abbasid regime. Until then it was Kufa, when transferred from Damascus after the fall of the Ummayads. Five times 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. On the other hand the consequent stay of the Imam in Iraq only expanded the circle of those who wanted to learn the teachings of Ahlulbayt from him. Perceiving this, Mansur sent him back to Madina. Even there, the Imam was not spared from persecution and harassment. Character and Virtues Imam Sadiq (AS) was one of those infallible Nufus who were created by God 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 Imam which were recorded by the historians included hospitality, charity, the helping of the needy in secrecy, the fair treatment of poor relatives, forgiveness, patience and fortitude. Once a pilgrim visiting the Prophet's Mosque in Madina, fell asleep. On waking up, he hurriedly searched his belongings and found his purse which contained one thousand Dinars was missing. Looking around he saw the Imam was praying in one corner of the Mosque. He accused the Imam of having picked his purse. The Imam asked about its contents and was told that it contained one thousand Dinars. The Imam then asked the man to follow him to his house where he gave the man the same amount. When the stranger came back to the mosque satisfied, once more he checked his property and found that his purse was intact in another bundle. Greatly ashamed of his conduct, he came back to the Imam, apologized and asked him to take his money back. Imam replied with these words, "We never take back what we once give away, but if you feel guilty about it, give it to the poor of the town." The traveler gave all the money in Charity to the poor of Madina. 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 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 quantity's 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, Haidth such as Imam Noman bin Thabit, Abu Hanifa and Imam Malik Ibn Anas. Heads of other religions also came there to discuss with the Imams students many matters of dispute and on many occasions returned home 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 learnt from him and wrote several volumes of books on jurisprudence can be counted by the hundreds. Perhaps the most interesting of all his pupils was Abu Hanifa who gave public lectures at Kufa that attracted much attention. In giving decisions, he claimed the 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 Makka and Madina. His decisions were on the point of law of Islam; however he steadfastly refused to enter the service of the Government as 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 Alids 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 teaching in their respective cities, Abu Hanifa in Kufa and Imam Ja'afar Sadiq (AS) in Madina. The two men were on friendly terms with each other and often Abu Hanifa accepted the advice of his teacher Imam Ja'afar Sadiq (AS). Ibn Khalikan relates a story about an anecdote that the Imam Ja'afar Sadiq (AS) had with his contemporary jurist of Kufa. The Imam asked, "What would you say is the proper fine for one who breaks the front molars (Rubaiyat) of a deer"? Abu Hanifa answered; O' son of the Apostle of God I do not know the answer. To this the Imam replied, "Can you then pretend to learning and scholarship when you do not know that a deer has no front molars, but only the incisors" (Thanaya). On another occasion, Abu Hanifa remarked that if the Imam did not teach three things he would be able to accept him. 1. Good is from God and evil is from the deeds of men, "whereas I say that men have no choice but both good and evil are from God." 2. 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 God 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 Buhlul who was one of Imam's companions, but pretended to be a simple minded person, picked up a clod of earth and hit Abu Hanifa on the head, declaring as he made the hasty exit, that all three points are refuted. Abu Hanifa made a complaint about him to the caliph who called Buhlul before him and asked him, why you threw the clod of earth at Abu Hanifa. He answered, "I did not throw it". Abu Hanifa protested, "You did throw it". But Buhlul replied, "you yourself have maintained that evil is from God that men have no choice, so why do you blame me? And you have also said that the same material will not injure itself. 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 God as a proof of his existence. Show me the pain you are complaining about that exists in your head?" Abu Hanifa had no answer to that and he eventually agreed to what Imam Ja'afar Sadiq (AS) taught about these things. Nevertheless Abu Hanifa was highly respected by those friends of Ahlulbayt for they heartily endorsed a remark made by Abu Hanifa concerning Mansur and all such oppressors whether of the Banu Umayya or Banu Abbas. Abu Hanifa eloquently declared 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 dissolute (Fasiq) and the dissolute are not worthy of the authority of leadership (Majlisi,Tarikhul Aiemma). Ultimately Mansur heard this remark and cast Abu Hanifa into prison where he remained until his death. Abu Hanifa's remarks were based on the Verse in the Qur'an (Surah II,V 118) where God said to Abraham," I am about to make thee an Imam to mankind", and Abraham asked, "of my offspring also", but God answered, "My covenant embraceth not the idolaters". On the question of the freedom of will (Irada) which was much under discussion at the time, the Imam taught, "that God 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 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' God, tine 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". Yakubi in his Tarikh remarks in regard to Imam Ja'afar Sadiq (AS) that, "it was customary for scholars who related anything from him to say 'the learned one informed us'." When we recall that Malik Ibn Anas (94-179) the author of Mawatta was a contemporary of the Imam Ja'afar Sadiq (AS), at least a century before the time of Bukhari and Muslim, it is significant to find that it is the Imam Ja'afar Sadiq (AS) 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 God, accept it, and whatever is contrary, reject it". Yakubi also relates another saying of the Imam as follows: "There are two friends, and whoever follows them will enter paradise", some one asked, "Who are they?" He said, "The acceptance of that which you dislike when God likes it, and the rejection of that which you like when God dislikes it." Masudi, the famous historian, wrote one of the most important sayings of Imam Sadiq (AS) ascribed through Imam Ali (AS) who is said to have related that when God 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. God existed alone in His authority and power. So He cast forth a ray of light, a flame from His splendor and it was radiant. He scattered this light in the midst of invisible atoms, which He then united in the form of our Prophet. God most high then declared unto him, "You are the first 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. I will appoint the people of your household (Ahlulbayt) for guidance. I will bestow upon them the secrets 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 (Tawheed)". The light descended, the Imam Ja'afar continued, "upon our most 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. Our Mehdi will be the final proof, the seal of the Imams, the Deliverer of the Imamat, the Apex of the Light, and the Source of all good work. Those who follow us will have our support in the hereafter."
Imam Ja'afar Sadiq (AS) was buried in the cemetery of Baqi in Madina by the side of his father Imam Muhammad Baqir (AS). Before the destruction of the Baqi cemetery by the Wahabis, the inscription on the tomb said, "Here is the Tomb of Imam Ja'afar Ibn Muhammad Al-Sadiq." Check out the stories from the life of: Imam Ja'afar Sadiq (AS) |
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The 6th Imam, Ja'afar Ibn Muhammad Al-Sadiq (AS) was born in Madina on 17th Rabiul Awwal 83 Hijiri (702 AD). Died in Madina on 15th/25th Shawwal, 148 Hijri (765 AD) at the age of 65. Period of Imamat 34 years.
Imam died in the 10th year of the reign of Caliph Mansur, 148 Hijiri (765 AD). He had worn a signet ring with the inscription, "God is my master and my defense from His creation." It is mentioned by historians that on Caliph's orders he was given poison in grapes which caused his death.