#ahlul bayt

[tabutesakina]

When the Majority Rules, But Truth Remains Silent: Unveiling the Deception of Consensus

In the journey of faith, reminders serve as both guidance and a safeguard. They keep us grounded, reminding us of the fundamental truths that govern our beliefs, not only in the seen world but in the unseen as well. For the followers of Ahlul Bayt, among the most significant of these truths is the Wilayat of Imam Ali (عليه السلام). It is a principle so integral to our faith that its acceptance is non-negotiable. Yet, despite its monumental importance, many stray from the path, either unknowingly or willfully.

The Foundation of Faith: The Wilayat of Imam Ali (عليه السلام)

Imam Ja'far al-Sadiq (عليه السلام) said:

"إِنَّ إِكْمَالَ الدِّينِ فِي وِلَايَتِنَا وَالتَّبَرُّؤُ مِنْ أَعْدَائِنَا"

"The completion of faith lies in accepting our Wilayat and disassociating from our enemies."

(Source: Al-Kafi, Vol. 2, Hadith 23)

This hadith is not just a passing statement—it is the foundation of every believer’s relationship with Allah. Wilayat isn’t just a doctrine; it is the very essence that completes one’s faith. Without it, the foundation of one’s submission to Allah remains fractured, unable to bear the weight of true piety.

The Wilayat of Imam Ali (عليه السلام) is not merely a title or a symbolic gesture; it is a divine command, and to reject it is to reject the very fabric of Islam itself.

The Spiritual Peril of Rejecting Wilayat

Imam Ali (عليه السلام) himself warned:

"مَن جَحَدَ وِلَايَتِي بَعْدَ أَنْ يَعْرِفَهَا فَكَأَنَّهُ عَابَدٌ لِلْأَصْنَامِ وَمُشْرِكٌ بِاللَّهِ"

"He who rejects my Wilayat after recognizing it is like the one who has worshipped idols and associated partners with Allah."

(Source: Nahjul Balagha, Saying 108)

The weight of these words cannot be overstated. Rejecting the Wilayat of Imam Ali (عليه السلام) is not a mere intellectual disagreement; it is akin to the gravest form of spiritual rebellion. To deny him is to step outside the circle of those who truly adhere to Allah's will. This rejection is not just an act of ignorance but one of willful ignorance—an act that Allah does not take lightly.

Accountability on the Day of Judgment

The consequences of this rejection are not only felt in this world but also in the Hereafter. Imam Ja'far al-Sadiq (عليه السلام) said:

"يُسْأَلُ النَّاسُ فِي يَوْمِ الْقِيَامَةِ عَنْ ثَلاثَةٍ: عَنْ الصَّلاةِ وَالزَّكَاةِ وَالْوِلَايَةِ، فَمَنْ قَبِلَ الْوِلَايَةَ وَفَاتَتْهُ الْأُخْرَيَيْنِ غُفِرَ لَهُ، وَمَنْ جَحَدَ الْوِلَايَةَ فَإِنَّ شَيْئًا لَا يَنْفَعُهُ"

"On the Day of Judgment, people will be asked about three things: prayer, zakat, and Wilayat. If they accept Wilayat but fall short in the other two, their shortcomings will be forgiven. But if they reject Wilayat, nothing else will benefit them."

(Source: Bihar al-Anwar, Vol. 27, Hadith 65)

This narration poignantly underscores the irreplaceable value of Wilayat. The Day of Judgment will be a moment where all deeds will be scrutinized, and it is the acceptance of Wilayat that will determine whether other deeds can bear fruit. To reject the guardianship of Imam Ali (عليه السلام) is to negate the very foundation of one’s faith, rendering all other acts of worship meaningless.

Wilayat: The Pillar of Islam

As Imam Muhammad al-Baqir (عليه السلام) emphasized,

"الإِسْلَامُ بُنِيَ عَلَى خَمْسَةٍ: عَلَى الصَّلَاةِ وَالزَّكَاةِ وَالصَّوْمِ وَالْحَجِّ وَالْوِلَايَةِ، وَلَمْ يُؤَكَّدْ شَيْءٌ مِّثْلَ الَّذِي فِي الْوِلَايَةِ"

"Islam is built on five pillars: prayer, fasting, zakat, Hajj, and Wilayat. None were emphasized as much as Wilayat."

(Source: Al-Kafi, Vol. 2, Hadith 18)

While prayer and fasting are undoubtedly essential, it is Wilayat that holds the foundation together. Without it, the pillars of Islam are like a structure built on shifting sands. Wilayat gives meaning to every act of worship, for it is only through the love and allegiance to the rightful successors of the Prophet (صلى الله عليه وآله) that our deeds can be validated in the eyes of Allah.

The Ark of Salvation: A Call to Hold Firm to the Right Path

The Prophet Muhammad (صلى الله عليه وآله) famously stated:

"مَثَلُ أَهْلِ بَيْتِي فِيكُمْ كَمَثَلِ فُؤَادِ نُوحٍ، مَن رَكِبَهَا نَجَا وَمَن تَخَلَّفَ عَنْهَا هَلَكَ"

"The example of my Ahlul Bayt among you is like the Ark of Noah: whoever embarks upon it is saved, and whoever turns away from it is drowned."

(Source: Bihar al-Anwar, Vol. 2, Page 275)

This profound analogy likens the Wilayat of Ahlul Bayt to the Ark of Noah—a vessel of salvation. Rejecting the guidance of the Ahlul Bayt, and specifically the Wilayat of Imam Ali (عليه السلام), is akin to abandoning the Ark, exposing oneself to spiritual peril and eternal loss.

The Harsh Reality of Denying Wilayat: A Sin Equivalent to Zina

Finally, the words of Imam Ali (عليه السلام) himself strike a chilling reminder of the importance of Wilayat in our prayers.

"مَن جَحَدَ وِلَايَتِي حَتَّى إِنْ صَلَّى صَلَاةَ الْأَنْبِيَاءِ وَصَامَ صِيَامَ الْمَلَائِكَةِ لَمْ يَتَقَبَّلْ اللَّهُ صَلَاتَهُ وَصِيَامَهُ، فَإِنَّهُ كَالَّذِي أَتَى الْكَعْبَةَ فَزَنَى فِي حَجَرِهَا"

"Whoever denies the Wilayat of Ali (عليه السلام), even if they perform prayers like the Prophets and fast like the angels, their prayers and fasting will not be accepted by Allah. Such a person is like the one who has committed zina (adultery) in the presence of the Kaaba."

(Source: Bihar al-Anwar, Vol. 27, Page 65)

This narration holds an undeniable gravity. The act of rejecting Imam Ali's (عليه السلام) Wilayat, even while performing the most essential acts of worship, is equated with one of the gravest sins: zina. In the context of the Kaaba—the most sacred site in Islam—this equivalence serves as a wake-up call. How can we stand before Allah with our hearts divided, denying His chosen leader, Imam Ali (عليه السلام), and still expect our worship to be accepted?

Conclusion: A Reminder to Stay True to the Right Path

This article is not simply a reminder for others but a reminder for myself above all. The Wilayat of Imam Ali (عليه السلام) is not a peripheral belief; it is the essence of our faith. We cannot claim allegiance to Allah while turning away from His chosen representative. As we navigate our lives, let us remain firmly anchored in the guidance of Wilayat. Let these reminders serve as beacons to keep us on the right path, ensuring that our faith is complete and our actions are accepted in the eyes of Allah.

---

Sources and Further Reading:

1. Al-Kafi, Vol. 2 (Hadith 23, 18)

2. Nahjul Balagha (Saying 108)

3. Bihar al-Anwar, Vol. 27 (Hadith 65, Page 275)

For further study, you may explore reliable online sources such as Al-Islam.org or ShiaBooks.org. These platforms provide access to various Shia texts and scholarly resources on the teachings of Ahlul Bayt.

[noorulhasan786]

The Pride of a Believer in This World and the Hereafter

بسم الله الرحمن الرحيم ▫️فخر المؤمن في الدنيا و الاخرة ☘️ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ اَلصَّادِقَ عَلَيْهِ السَّلاَمُ يَقُولُ:  ثَلاَثَةٌ هُنَّ فَخْرُ اَلْمُؤْمِنِ وَ زِينَتُهُ فِي اَلدُّنْيَا وَ اَلْآخِرَةِ  1️⃣اَلصَّلاَةُ فِي آخِرِ اَللَّيْلِ  2️⃣وَ يَأْسُهُ مِمَّا فِي أَيْدِي اَلنَّاسِ 3️⃣وَ وَلاَيَةُ اَلْإِمَامِ مِنْ آلِ مُحَمَّدٍ صَلَّى…

[tamamita]

Israelis on here are trying to cope rn by going “but the missiles didn’t hit civilians” as if that’s a failure instead of Iran specifically aiming for legitimate military targets lmao

These idiots think that Hezbollah and Iran are interested in killing civilians. The Shi'a of Ahlul Bayt (a) would never stoop to their levels.

But nevermind that, remember, the military complexes are situated in densely populated areas in Tel Aviv. It is as if they're using the citizens as human shields

[musawilliam]

Oppressions (- કે જુલ્મો તેઉના દયામાં ખપે!)

 – કે જુલ્મો તેઉના દયામાં ખપે! (ભાવાનુદિત કાવ્ય) Preamble (પ્રસ્તાવના) My blog, today, varies with the publication of a poem. Till now, all my articles were in prose. In my first introductory page ‘About me’, I had mentioned that I have written some Poems and Haikus also in Gujarati. Today’s poem is not basically written by me, but it is simply a summarized translation in the free style form of a…

[farisjax]

There is a thing with people of desire and fitnah. When you defend Islam from shirk such as against sufis and grave worshippers they will label you as Wahabi. When you defend the companions of Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ), they will call you wahabi and when you defend Ahlul bayt they will call you wahabi. May Allah have mercy on Muhammad ibn Abdul wahab

[theveiledpoetesss]

Indeed, it is true. The more loved you are by Allah عزوجل, the harder your tests shall be and trials were upon The Holy Messengers & The Sacred Ahlul Bayt too. But worry not as he doesn’t burden the soul beyond that it can bear and he is all aware of what the unjust do. A time of patience will soon turn into the rewarding hour where peace & freedom will overthrow the now enemies out of power. But until then, when you see the lying corpses emitting the musk of paradise, know that angels carry their souls to heavens. And the martyred children are now playing with Prophet Ibrahim عَلَيْهِ ٱلسَّلَامُ and those who lost them will be drinking from river Kausar after them. They are the chosen people of God, most loved, most cherished. They are the people of Palestine who will hold the hand of their Master ﷺ and enter Paradise.

[ahlulbaytnetworks]

🍃 The Event of Cloak

A famous event known as the

“Event of the Cloak"

was reported in the Shiite books regarding

"the verse of purification."

The context of the event is as follows:

Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima az-Zahra (sa), the beloved daughter of the Holy Prophet (peace be on her) that she said:

"One day when my beloved father, the Holy Prophet (S), visited me in my house,

he (as) said: `O Fatima! Peace be on you.'

I replied: `O father! Peace be on you too.'

He (as) then said: `I am feeling some weakness within me.'

I [Fatima az-Zahra (sa)] said: 'Allah forbid that you may be sick.'

Then he (as) said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak, and covered my dear father with it. I then noticed that his face was glowing like a full moon.

A moment later, my beloved son, Hasan (as) came and said: 'O my dear mother! Peace of Allah be on you.'

1 replied: 'O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.'

He [Hasan (as)] then said: 'O my dear mother! I am smelling the fragrance of my loving grandfather!'

I said, `Yes, your beloved grandfather is here under the cloak.'

Hasan (as) then went towards his grandfather, and said: `O my grandfather! Peace be on you. May I enter “the cloak.”

My loving father [Prophet Muhammad (S)] replied: `O my son, the owner of my fountain (of Kauthar)! Peace be upon you too. Yes; you may enter.'

Thus Hasan (as) entered the cloak. Soon, after my loving son, Husayn (as) came, and said: `O my dear mother! Peace be upon you.'

1 [Fatima az-Zahra (sa)] replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be upon you too'.

He [Husayn (as)] then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: 'Yes, your loving grandfather(as), and your elder brother Hasan (as), are inside the cloak.'

Husayn (as) then went near the cloak, and said: `O my dear grandfather, the chosen Prophet of Allah! Peace be upon you. May I also come inside the cloak to be with both of you.'

My loving father replied: `O my son, the interceder of my Ummah! Peace be on you too. Yes you may enter.'

Thus Husayn (as) too entered the cloak.

Then ‘Ali-Ibn Abu Talib (as) came, and said: `O beloved daughter of the Holy Prophet! peace be on you.'

1 [Fatima az-Zahra (sa) replied: `O Abul-Hasan, Commander of the Faithful! peace be upon you too.'

He [‘Ali (as)] then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.'

I [Fatima az-Zahra (sa)] replied: 'Yes! He along with your two sons is inside the cloak'

‘Ali (as) then proceeded towards the cloak, and said: `O Prophet of Allah! peace be upon you. May I also come to you inside the cloak!'

My beloved father [Prophet Muhammad (S)] replied: 'Peace be upon you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.'

Thus ‘Ali (as) also went inside the cloak

Then I [Fatima az-Zahra (sa)] went near the cloak, and said: `Peace be upon you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.'

My loving father [Prophet Muhammad (S)] replied: 'Peace of Allah be upon you also, my beloved daughter! All dear heart! You too have my permission.'

Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,

my affectionate father [Prophet Muhammad (S)] held the two corners of the cloak, and raising his right hand towards the sky said:

'O Allah! These are my Ahlul-Bayt.

They are my confidants, and my supporters.

Their flesh is my flesh and their blood is my blood.

Whoever hurts them, hurts me.

Whoever displeases them, displeases me.

Whoever makes peace with them, will make peace with me.

Whoever has enmity against them, will have enmity against me.

Whoever is a friend to them, is a friend of mine. It is because they belong to me, and I belong to them.

O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness, and Your Pleasures on me, and on them. And, keep them aloof from uncleanliness, and keep them pure, and thoroughly purified.'

Then the Lord, Almighty Allah said:

`O my Angels! O inmates of the heavens!

I created this solid firmament, well-stretched earth,

well-lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,

And all other things for the sake, and love of these five persons who are inside the cloak.'

At this, the Archangel Gabriel asked:

`O Lord! Who are they inside the cloak?'

The Lord said:

`They are Ahlul-Bayt of the Prophet, and the assets of the Prophethood. They are Fatima az-Zahra, her father, her husband, and her two sons.'

Gabriel said:

`O Lord! Permit me to descend to earth, and join them as the sixth inside the cloak.'

The Lord said: 'You are permitted.'

Thus Gabriel, the Archangel came down to earth, and said:

`O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace, and Mercy, and says:

"By My Grace, and Grandeur! I have created this solid

Firmament, well-stretched earth, well-lighted moon,

Shining sun, rotating planets, rippling oceans, floating boats and

All other things for the sake, and love of you and

Your chosen people."

And, the Lord, Almighty has given me the permission to join you inside the cloak

O Prophet of Allah!

May I come in, and be with you?'

The Holy Prophet replied:

'O Bearer of the Divine revelations! Peace be upon you also. Yes, you may come in.'

Then Gabriel too came inside the cloak

Thereafter, he spoke to my affectionate father:

'Allah sends His revelation to you people, and says:

"Surely, Allah has decided that He should keep you, and your Ahlul-Bayt clean of all pollution, and purify you people with a thorough purification."'

Then ‘Ali (as) said to my loving father [Prophet Muhammad (S)]:

'Tell me! What merit the coming under this cloak has before Allah ?'

The Holy Prophet (S) replied:

`By that Being, Who made me His Prophet and Who [Allah (SwT)], for the salvation of mankind appointed me to Prophethood! When any of our Shiites and supporters will assemble in a

Gathering of the inmates of this earth, and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them, and as long as they do not disperse,

The angels will pray for the forgiveness of their sins.'

At this, ‘Ali (as) said:

`By Allah! We and our Shiites have now become triumphant.'

Then the Holy Prophet (S) said:

'O ‘Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet-hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some-one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.'

Then ‘Ali (as) said:

“By Allah! At this moment we have been crowned with success, and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant, and blessed in this world, and the Hereafter.”

~ Note: (We have depended on the good translation of our brothers in the Islamic Seminary of Pakistan to include this event in the book)

al-Islam.org

.

[theremina]

“Beware of becoming too sure of your beliefs, because you run the risk of dissociation, or losing touch with parts of yourself. That is why the irrational and spontaneous are so precious to the student of spirituality. The 'irrational' circumnavigates the rational mind and by that allows the unconscious to manifest. The spontaneous and flexible person, who is not afraid of non-rational impulses, unorthodox behaviors, poetry, and dreams, in other words, the totality of being, acquires a unitive nature.”

Laurence Galian

The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis

[abdullahblogsposts]

Some unauthentic reports regarding the seerah of the Prophet ﷺ

Part 2

—As-Shaykh, al-Muhaddith, Abū 'Alī al-Hasanī

46. A donkey names Y'arūf spoke with the Prophet ﷺ [Munkar]

47. The story of a deer which spoke to the Prophet ﷺ [Munkar]

48. The Prophet ﷺ dictated shahādah to his child Ibrāhīm, as he was passed away [Bātil]

49. The story of the Prophet ﷺ and the one who stole his slippers [Bātil]

50. The story of the Jew who used to throw rubbish infront of the Prophet ﷺ's house [Fabricated]

51. The Hadīth regarding the needle of Ummul Mu'minīn 'Ā'ishah and how the Light of the Prophet ﷺ lit up the room [Bātil]

52. Hadīth: "Who is the owner of the hairy-faced camel from amongst you women? Verily, she will set off while the dogs of 'Hawb are barking." [Munkar]

53. That the Prophet ﷺ divorced Ummul Mu'minīn Hafsa [Inauthentic]

54. The Prophet ﷺ once travelled with Safiyyah, and it was her day with him. She was slow in the journey and when the Prophet ﷺ greeted her, she was crying and said, "You put me on a slow camel". So the Prophet ﷺ wiped away her tears with his hand and comforted her..." [Fabricated]

55. That Salmān (al-Fārisī) is from his people, that he was from the people of Ahlul-Bayt (of the house of Prophet ﷺ) [Munkar]

56. That Ka'b bin Zuhayr read this poetry to the Prophet ﷺ in the masjid: بانت سعاد فقلبي اليوم and so the Prophet ﷺ gave him his burdah [Munkar]

57. That the Sahābah drank the blood of the Prophet ﷺ [nothing has been proven regarding this]

58. That the Prophet ﷺ met with Iblīs and had a long talk with him, that the Prophet ﷺ questioned him regarding many things including how he betrayed 'Ādam عليه السلام [Fabricated]

59. The story of the Bedouin who came to the Prophet ﷺ with a lizard, and the Prophet, ﷺ said to him:

أتشهد أني رسول الله

(Do you testify that I am the Messenger of Allah?)

The Bedouin replied, "if the lizard testifies, then the lizard has testified" [Fabricated]

60. Hadīth: "I have never heard of any Bedouin that I love to meet more than Antarah" [Munkar]

Antarah was an Arab warrior and poet from the period of jāhiliyyah

أحاديث لا تصح في السيرة (٢)

٣١- ﻟﻄﻢ ﺃﺑﻲ ﺟﻬﻞ ﻷﺳﻤﺎﺀ ﻭﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻦ، ﻭﻗﻄﻌﻪ ﻷﺫﻥ ﺃﺳﻤﺎﺀ ﺑﻨﺖ ﺃﺑﻲ ﺑﻜﺮ. [كذب]

٣٢- الحمامة والعنكبوت عند الغار .[ضعيفة]

٣٣- ﻏﻨﺎﺀ ﺑﻨﺎﺕ ﺍﻟﻨﺠﺎﺭ ﺃﻧﺸﻮﺩﺓ ﻃﻠﻊ ﺍﻟﺒﺪﺭ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﻭﺻﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﺍﻟﻤﺪﻳﻨﺔ. [منكرة باطلة]

٣٤- بروك الناقة عند بيت أبي أيوب الأنصاري. [ضعيف]

٣٥- ردة عبيد الله بن جحش الزوج السابق لأم المؤمنين أم حبيبة رضي الله عنها وموته في أرض الحبشة. [منكر]

٣٦- حضور هند معركة احد وأكلها كبد حمزة [كذب باطل]

٣٧- ظهور الشيطان على صورة سراقه بن مالك يوم بدر. [لا يصح]

٣٨- مشورة الحُبَاب للرسول الله ﷺ يوم بدر وقوله للنبي : أرأيت هذا المنزل ، أمنزلا أنزلكه الله ، ليس لنا أن نتقدمه ولا نتأخر عنه ، أم هو الرأي والحرب والمكيدة ؟ قال : بل هو الرأي والحرب والمكيدة. قال يا رسول الله فإن هذا ليس بمنزل ... . [لا يصح]

٣٩- قتل أبي عبيدة رضي الله عنه والدَه يوم بدر. [باطل]

٤٠- تخذيل نعيم بن مسعود للأحزاب. [ضعيف]

٤١- قدوم أبي سفيان لمنزل ابنته أم حبيبة لتجديدالصلح وأراد أن يجلس على الفراش ؛فطوته دونه ، وقالت : بل هو فراش رسول الله ﷺ أنت مشرك نجس . [منكر]

٤٢- إشارة سلمان على النَبِي ﷺ بحفر الخندق . [لا يصح]

والثابت حفر الخندق بدون تعيين المشير الى حفره .

٤٣- استقبال الناس لجيش مؤتة بالقول: يا فرار ! أفررتم من سبيل الله؟ فيقول رسول الله ﷺ : ليسوا بفرار ، ولكنهم كرار إن شاء الله. [منكر]

٤٤- اذهبوا فأنتم الطلقاء، يوم فتح مكة. [ضعيف]

٤٥- وجود شيء من مقتنيات النَبِي ﷺ بعد زمان بني أمية، كطاقيته، عمامته، شعراته،

بردته، سيفه، عصاته، نعله، قدحه، أثر رجله. [لا يثبت فيه شيء]

٤٦- الحمار يعفور يتكلم مع الرسول ﷺ . [منكر]

٤٧- الغزالة التي كلمت النَبِي ﷺ . [منكر]

٤٨- تلقينِ الرسول ﷺ لابنهِ إبْراهيم. [باطل]

٤٩- حديث النبي ﷺ والرجل الذي سرق حذائه . [باطل]

٥٠- حديث اليهودي الذي كان يلقي القمامة امام بيت النبي ﷺ . [كذب]

٥١- حديث ام المؤمنين عائشة والإبرة ، ونور النبي صلى الله عليه وسلم الذي اضاء الغرفة . [باطل]

٥٢- حديث: ايتكن صاحبة الجمل الادبب تنبح عليها كلاب الحوأب. [منكر]

٥٣ - طلاق ام المؤمنين حفصة. [لا يصح]

٥٤- كانت صفية مع رسول الله ﷺ في سفر ، وكان ذلك يومها ، فأبطأت في المسير ، فاستقبلها رسول الله ﷺ وهى تبكي ، وتقول حملتني على بعير بطيء ، فجعل رسول الله يمسح بيديه عينيها ، ويسكتها . [كذب]

٥٥- سلمان منا اهل البيت. [منكر]

٥٦- أن كعب بن زهير أنشد رسول الله ﷺ في المسجد بانت سعاد فقلبي اليوم متبول فأعطاه النَبِي بردته.[منكر]

٥٧-شرب الصَحَابَة لدم النبي ﷺ [لا يثبت فيه شيء]

٥٨- لقاء ابليس بالنبي وحواره الطويل معه وسؤال النَبِي ﷺ له عن أشياء منها كيف أغوى آدم عليه السلام. [كذب]

٥٩- قصة الاعرابي الذي جاء النبي ومعه ضب فقال له النبي ﷺ أتشهد أني رسول الله؟ قال الأعرابي حتى يشهد لك هذا الضب فشهد له الضب . [موضوع مكذوب]

٦٠- ما وصف لي أعرابي قط فأحببت أن أراه إلا عنترة. [منكر]

[3linaturabi]

Da’abal, his poem, and Imam Ar-Ridha (as) ❤️

Poet of Ahlul Bayt, or the progeny of holy Prophet Hazrat Muhammad Mustafa (pbuh&hp), Da’abal Al-Khazayee said, “When I wrote my well known poem admiring the family of Imam Ali (pbuh) and decided to proceed to Iranian city of Khorasan and present the poem to the eighth infallible descendant of holy Prophet (pbuh&hp) Imam Ali bin Mousa Ar-Ridha (pbuh) I undertook the journey, arrived Khorasan and recited my poem in the presence of the Imam (pbuh)…

A portion of the rhymes by Da’abal are translated as under:

When I saw the ruined house of the sons of the Prophet (pbuh&hp) I wept,

The house whose owners were ousted from those and hypocrites had taken their place,

The houses where one-day exegesis (of Quran) was explained,

Those were the places of the descending of revelation

but now because of the tyrannies of the criminals,

have emptied of the recitation of Holy Quran,

The owners of the houses

who were the inheritors of Prophet (pbuh&hp)

were considered the best men of the Ummah,

The men who helped the afflicted ones

and continuously they were taken to be their friends,

I see that their belongings and wealth are in the hands of the cruel ones,

Their benevolent hands are empty from their own wealth,

I salute to those stars of the sky of Imamate

who are sleeping in Kufa and Medina and Karbala,

Who have laid their lives for Islam,

There is a grave in Baghdad (Mousa Ibn-e-Jaffar [pbuh])

Wherein a pure and combatant Soul is lying,

The grave, which is one of the paradise.

Da’abal said when I reached this place Imam Ar-Ridha (pbuh) said: ‘I complete this poem by adding to it some rhymes.’

So, the Imam (pbuh) gives news of his martyrdom and burial in Toos. Imam (pbuh) said:

‘There is a grave in Toos too, which has awfully great tragedy and grief,

And burns the hearts up to the justice day,

And raises the lamentations and weeping of the people.’

Then Imam (pbuh) said, ‘Keep your poem concealed and secret, do not read it to anyone.’

Mamoon got informed about my coming there and reciting the poem for Imam (pbuh). He summoned me and desired that I may recite the poem for him. I denied having written any such poem. But Mamoon brought Imam (pbuh) to his assembly and in his presence he said, ‘Read out that renowned poem which you wrote about the worth and virtues of Ali's (pbuh) family before the Imam (pbuh) to me as well.’

I was forced to recite it. Mamoon apparently showed his pleasure and joy over it and gave me a prize. His minister Fadhl sent a good prize along with a horse for me. Imam (pbuh) too granted me a hundred dinars and said, ‘keep it, for one day you will need it.’

I said to Imam (pbuh), ‘I want a used shirt of yours so that when I die that becomes my coffin.’ Imam (pbuh) acceded to it and gave one of his shirts to me and said, ‘Keep this shirt as by it's benevolence you will remain safe.’ I said good-bye to Imam (pbuh) and moved upon. With the horse, which Fadhl had sent for me, I went out of Toos, with a caravan.

On the way thieves attacked the caravan and plundered and looted whatever the travelers possessed. Not very long after it, one of them who was obviously their chief came along riding my horse.

He was reciting the rhymes of the poem written by me. I went to him and asked him, ‘Do you know whose verses are these?’ He said surprisingly ‘Yes Da’abal Al-Khazayee rhymes.’ I said, ‘Do you know I am Da’abal who wrote these rhymes?’ He showed amazement and did not believe my words.

I said, ‘ask those who are traveling with me.’ The people of the caravan witnessed that I was the poet who wrote those verses. When he knew I was Da’abal, he ordered that all the wealth which was looted and distributed among themselves be returned to the passengers of the caravan as an honor to me and as the Imam (pbuh) had said that shirt became the cause of my freedom and that of my friends. They returned the wealth and looted properties to us.”

When Da’abal got free from the thieves he arrived Qum. People of Qum rushed to welcome him and requested him to recite the famous poem, which he recited to Imam Ar-Ridha (pbuh). Da’abal agreed and went to the mosque of Qum and read out his poem to them. People gave him lot of money. When they came to know about the shirt affair. They begged him to give that to them and take any amount of money for it. Da’abal did not agree. They demanded a piece of the shirt he again did not accept.

When Da’abal moved out of Qum, a group of young men closed his way down. They snatched the shirt from him and came back to Qum. Da’abal too returned to Qum and requested them to return him the shirt. But they did not accede to his request. Da’abal yearned for a piece of it. They acceded to this request. They gave him a piece of it for a thousand dirhams and he accepted (the deal) and then moved towards his homeland.

When Da’abal returned to his home he surprisingly discovered that the thieves had plundered his house leaving back nothing for him. He remembered what Imam (pbuh) had said while giving him a hundred dinars. He had said, ‘keep these you will extremely need them (a day).’ He carried the money to the bazaar and sold each dinar for hundred dinars and received ten thousand dinars.

During this period his wife got ill and her eyes developed dropsy (disease) and the physicians made him disappointed about her treatment. Da’abal tied the piece of the Shirt [which has given by Imam (pbuh)] to the eyes of his wife when he opened it the next day, she was cured.

Reference: Ap Hayat imam Ali ibn Musa (as) vol.01

This article is written by: Sister Zaynab

[loverandservantoftheahlulbayt]

🍃🕊🍃 Fatima a-Zahra (sa) in the words of the Infallibles (pbbuta)

Zahra Ikhwan Sarraf 1 and Sayyid Murtada Hussayni Shah Turab2

Translated by Asma Sultan

Abstract

Muslims have always had high regard for Lady Fatima, the daughter of the Prophet, the wife of Imam Ali, the mother of all the Imams, and the most exemplary woman in Islam. Despite many efforts made to introduce this unique woman to the people of the world, more work is to be done.

This article introduces some of the facets of her status and personality by relying on the words of the Prophet, the Imams, and Lady Fatima herself. Some of her merits include her being a leader of all women who was infallible, an angel in the form of a human, and an intercessor on the Day of Judgment.

She was privileged with having spoken to the angels and her pleasure and displeasure was God’s pleasure and displeasure. Moreover, heaven is given as a reward to those who send their peace on her.

Introduction

Understanding the personality of Fatima al-Zahra is a source of better understanding the teachings of Islam and the events before and after the demise of the Prophet, and benefiting from this great role model. In this regard, many Islamic writers and thinkers recount various aspects of Lady Fatima’s personality.

In doing so, they refer to the words of the Ahlul Bayt who knew her better than anyone else. The narrations used in this article are those accepted by both Shi‘a and Sunni scholars.

Fatima al-Zahra in the words of Prophet Muhammad

Certainly no one knows Lady Fatima better than her father, Prophet Muhammad.

Fatima the leader of the Muslim women

The Prophet of Islam - the leader of the Islamic Nation (Ummah) - when describing Fatima al-Zahra says, “Fatima is the leader of the women of this nation.3

With these words, the Prophet is introducing Fatima as the best, most perfect, most exemplary Muslim woman.

Fatima - the perfect human being

The Prophet said, “Many men have reached perfection, but from among all women only four women have [reached perfection]; no other woman apart from these four will reach this status. Those four women are: Asiya4, Maryam5, Khadijah6 and Fatima.”78

In other words, the Prophet presents these four women as the best and highest moral and practical examples for women in all ages - from the past until the future - whom all women should follow.

Fatima – an angel in the form of a human

The Prophet, who knows the realities of this world and the next better than anyone else, while addressing Asma bint ‘Umays, said, “Asma! Surely Fatima is an angel who has been created in the mould of a human being.”9

In another place he said, “My daughter Fatima is an angel in the face of human beings.”10

This expression of the Prophet is one of the best expressions present about the personality of Lady Fatima. It reveals her infallibility and purity from sins and impurities since an angel is the manifestation of beauty, pleasantness, tenderness, and purity. From another angle, she is the symbol of infallibility and virtue because of her heavenly existence.

Fatima – fragranced with the scent of Heaven

The Seal of the Prophets repeatedly mentioned, “Whenever I would yearn for Heaven, I would breathe in the scent of Fatima.11 And whenever he desired the fragrance of Heaven, he would kiss Fatima.”12

Fatima is the height of goodness and virtue

The Prophet used to praise the personality of Lady Fatima by saying, “If goodness and virtue was in the form of a person, surely that person would be Fatima; in fact, Fatima would be better than that person, for definitely my daughter Fatima is the best of creation in terms of descent, honour, and nobility.”13

These words of the prophet show the boundless perfection of Lady Fatima.

Fatima – the bright star of guidance

The Prophet once said to his companions, “Look for the sun; when the sun is hidden in the night, look for the moon. When the moon is hidden, search for Venus, the evening star; and when that, too, is hidden, look for the two bright stars in the Ursa Minor.”14

“His companions asked him, ‘O Prophet of God. Who is the sun?’ He replied, ‘I am the sun.’ They asked, ‘Who is the moon?’ He replied, ‘Ali.’ The companions asked, ‘Who is Venus?’ The Prophet replied, ‘Fatima.’ They asked, ‘Who are the two stars of the Ursa Minor? He answered, ‘Hasan and Husayn.’”15

With this, the Prophet clearly showed the path of guidance to the Islamic Ummah. He compared himself as being the bright sun of guidance, Ali as the glowing moon that a person must turn to and benefit from its light when the sun is hidden, and compared Lady Zahra and the Hassanain to the bright stars of guidance towards God.

Fatima – A part of the Prophet

A great number of narrations with similar content have been narrated from the Prophet where he says, “Fatima is a part of me; whoever hurts her has hurt me, and whoever pleases her has pleased me.”16

These narrations show the extent of the emotional connection between the Prophet and Fatima al-Zahra. They also portray Fatima’s absolute obedience to divine commands, and sincerity and steadfastness in servitude to God and His Prophet, that she took no steps outside the line of truth, such that her happiness and pleasure was the happiness and pleasure of the Prophet and her pain was the pain of the Prophet.

It is for this reason that the Prophet addressed her as "a part of me" and announced her pain to be his and her pleasure to be his.

Fatima – A reason for the Prophet’s happiness

The Prophet has said, “Fatima is the joy and happiness of my heart. Her sons are the fruit of my heart, her husband is the light of my eyes, and the Imams from the progeny of her son are the trustees of my God and the rope that connects God and His creatures. Whoever holds on to them will be saved and whoever goes against them has gone astray.”17

The words of the Prophet indicate that looking at Fatima, sitting with her and her very existence are a source of happiness and joy for the Prophet. This hadith is also used as a commentary to the Hadith of Thaqalayn.18

Friendship and enmity with Fatima is friendship and enmity with the Prophet

In numerous places the Prophet has pointed to the true status of Lady Fatima and, addressing Fatima, her husband Ali and their sons Hasan and Husayn as said, “I am the enemy of anyone who is your enemy and the friend anyone who is your friend with.”19

Therefore, friendship with Fatima, her husband, and children means friendship with the Prophet, and enmity with them is enmity with him.

Fatima – A unique existence

Fatima has such a high status that she is unparalleled in this world, as the Prophet has mentioned, “If it wasn’t for Ali there would be no [compatible] partner for Fatima.”20

Fatima's pleasure and displeasure is God's pleasure and displeasure

The Prophet repeatedly said, “Surely God is angered whenever Fatima is angry, and is pleased when Fatima is pleased.”21

Imam Ali has narrated another narration that the Prophet - addressing Fatima - said: “Surely God is angered when you are angry and is pleased when you are pleased.”22

Lady Fatima has reached such a status of servitude and obedience in that she is angered and pleased only for God’s sake, and not as a result of personal desires.

Fatima Zahra in the words of the Imams

From among the writers and speakers who have described her, the Imams have a prominent and greater role in our recognition of her qualities because they are her progeny and can introduce her better than anyone. In truth, if they and their eloquent words in describing her personality and status were not present, our information and recognition today regarding the Lady would be very limited.

Below are some sayings of the Imams in this regard:

Fatima's understanding and knowledge of the Prophet

Imam Baqir has narrated, “Some war booty had reached Imam Ali and he gifted it to Fatima. She went to the bazaar and bought two silver bracelets and a curtain. When she returned home, she put on the bracelets and hung the curtains.

The Prophet was travelling at this time, and when he returned he went to the mosque, since it was his usual habit when he returned from a trip to go to Imam Ali’s house from the mosque to visit Fatima. Fatima, who had heard that her father had returned, hurried enthusiastically and happily to welcome her father; but as soon as the Prophet saw the silver bracelets on her hand and the curtains at the door, he returned.

Fatima’s eyes filled with tears; she said, “My father has never reacted in this way with me.” She removed the curtain from the entrance, took off the bracelets, and called Hasan and Husayn. She then sent bracelets and the curtain with them and said, “Go to my father and give him my salaam.”

The young Hasan and Husayn went to the Prophet and gave their mother’s greetings, including the parcel she had given them. The Prophet hugged and kissed both of them and sat them on his knee. After that, he asked that the bracelets be broken and have the pieces distributed among the shelterless and poor Muhajirs (the companions of Saffah).

He also gave the curtains to those who had no clothes. He then said, “May God have mercy on Fatima and clothe her with Heavenly clothes in return for this curtain and reward her with Heavenly ornaments in reward for these two bracelets.”23

Fatima’s knowledge

Imam Baqir once narrated that Imam Ali came to Fatima while being upset. When Fatima asked why, he replied:

The Prophet of God asked us a question we couldn’t answer. The question was “What is a woman?” We replied, “Something private that has been clothed.” He then asked, “When is a woman closest to her Lord?” And then we had no answer. Fatima repolied, “Go back to the Prophet and tell him that a woman is closest to her Lord when she remains at home.”

Imam Ali returned to the Prophet and related the answer to him. The Prophet asked, “O Ali! Who told you this answer?” Imam Ali explained all that had passed between him and Fatima. After hearing the words of Ali, the Prophet said, “What she said is true; surely Fatima is a part of me.”24

Considering the social conditions of early Islam and the related verses, we can conclude from Lady Fatima’s saying - that a woman staying in her house is closest to her Lord - refers to staying away from revealing herself to, and unnecessarily interacting with, non-mahrams. This means that she is to refrain from a) leaving the house without reason, b) revealing the parts of her body that must be covered (or beautifying herself), and c) engaging in unnecessary and immoral conversations with non-mahrams.

Lady Fatima implements the best of hijab

Imam Sajjad narrates, “Once a blind man sought permission from Fatima to enter her house, and when he entered, Fatima hid herself from his sight. The Prophet, who was present and a witness to this scene, said: ‘Fatima, why did you hide yourself from him when he can't see you?’ She replied, ‘O Prophet of God, although he cannot see me, I

can see him and my scent will reach him.’ The Prophet praised her and said, ‘I bear witness that you are a part of me.’25

A similar incident has also been narrated from Imam Ali.26 In another hadith, Imam Ali asked Fatima, “Who are the best of women?” The noble and pious Lady replied, “When she does not see (non-mahram) men and (non-mahram) men do not see her.”27

In the incident with the blind man, Lady Fatima indicates two things: 1) Hijab, chastity, and piety is not limited to keeping oneself away from the sight of non-mahrams, but also not looking at non-mahrams - or controlling our sight from looking at them - is considered a prerequisite to hijab, and 2) smelling the scent and perfume of a person by a non- mahram can also excite the emotions and desires and can cause one to fall into sin.

The Prophet's love for Fatima

The Prophet’s high regard for Lady Fatima as that of a woman who was held with high esteem is seen in Imam Baqir’s narration: “Whenever the Prophet decided to travel, he would bid farewell to his family members first; in the end, he would say goodbye to Fatima. The last person he would meet before travelling was Fatima and the first person whose house he would visit upon his return was Fatima.”28

Lady Fatima – one of those who cried the most

Imam Sadiq said, “There are five people who are "bakka’un" (those who cried a lot): Adam, Ya‘qub, Yusuf, Fatima, and Ali, son of Husayn.”29

Imam al-Sadiq said that Fatima cried so much after the death of the Prophet that some of the people of Medina were bothered by the sound of her wailing. They would say to her, “You have vexed us by your constant tears.” After that, Fatima would go and cry for long periods besides the grave of the martyrs until she would calm down and eventually return home.30

This constant crying of Fatima in the few months after the death of the Prophet, apart from the political messages it portrayed, exposed her great love for the Prophet.

Lady Fatima is pure of all evil

It has been narrated by Imam Sadiq, “Fatima has nine heavenly names: Fatima, Siddiqah, Mubarakah, Taherah, Zakiyyah, Raaziyah, Marziyyah, Muhaddathah, and Zahra. He then asked, “Do you know what the name ‘Fatima’ means? It means, ‘She is separated from all evil.’”31

Therefore, Fatima was given this name because she is pure of all things evil and indecent and is the epitome of all things good and beautiful.

Lady Fatima is a star for the inhabitants of the skies

Imam Sadiq was asked, “Why was Fatima given the name ‘Zahra’? He replied, “Because when she would stand in the place of prayer (mihrab), her light would shine upon the inhabitants of the skies just as the stars shine upon the inhabitants of the Earth.”32

Lady Fatima is the leader of the women of the world

Mufaddal ibn ‘Umar says, “I asked Imam Sadiq to explain these words of the Prophet where he says, ‘Fatima is the leader of the women of the world.’ Is she the leader of the women of her time?” Imam Sadiq replied, “It was Maryam who was the leader of the women of her time; Fatima is the leader of all women, from the beginning until the end.”33

Lady Fatima spoke to angels

Imam Sadiq said, “Fatima was given the name ‘Muhaddatha’ because the angels would descend to the Earth and converse with her, just as they would converse with Lady Maryam, the daughter of Imran. They would say to her, ‘O Fatima! Surely God has chosen and purified you and favoured you over the women of the world. O Fatima! Perform

qunoot34 and prostration (sajdah) for your Lord and genuflect (ruku‘) with the ones who perform genuflection.’

One night Fatima asked them, ‘Isn't Maryam - the daughter of Imran - the one who has been favoured above the women of the world?’ They said, ‘Surely, Maryam is the leader of the women of her own time, and God Almighty has chosen you as the leader of all the women of all times.’”35

Lady Fatima's love for others in her prayers

Imam Hasan narrates, “I saw my mother in the prayer site (mihrab) on Friday night when she continuously performed genuflection and prostration until the sun rose. I heard her praying for the believing men and women; she would mention their names and sincerely prayed for them, but asked nothing for herself. I said to her, ‘My dear mother! Why don't you pray for yourself as you pray for others? She replied, ‘My son, we must first pray for our neighbours (i.e. others) and then for ourselves.’”36

Lady Fatima – a person like no other

When describing his honourable mother Lady Fatima, Imam Sadiq said, “If Imam Ali had not married her, there would be no match for her on this Earth until the Day of Judgement.37

The eighth Imam also narrates that after the wedding of Ali and Fatima, God said to his Prophet, “If I had not created Ali there would be no match for your daughter on this earth.”38

Lady Fatima as a wife

Imam Baqir narrates, “Fatima made a commitment to Ali that she would perform the duties in the house, such as kneading and baking the bread, as well as sweeping the house. One day Ali asked Fatima, ‘Do you have any food in the house?’ She replied, “We don’t, I swear by the one who made your right great. It is three days that we do not have any food in the house from which I can give you.’

Ali said, ‘Why didn't you let me know?’ She answered, ‘The Prophet of God forbade me to ask anything of you. The Prophet had said, ‘Do not ask anything of your cousin. If he brings something for you accept it, otherwise do not ask.’”39

From this narration we can understand a few important points about Lady Fatima as a wife:

Dividing the duties of the married life with her husband Ali and undertaking the duties inside their house.

Knowing the rights of her husband, and her own duties to him, as seen in her statement, “I swear by the one who made your right great.”

Her forbearance with her husband in the financial affairs of her home, even to the point of bearing some difficulties.

Lady Fatima's diligence in housework

Imam Ali told a member of Bani Sa‘d, “Should I enlighten you about myself and Fatima – the daughter of the Prophet of God, the dearest part of his family to him and my wife?

She ground so much wheat with her hands that they blistered, brought so much water in the mashk (leather bottles used to carry water at that time) that the marks of the bottle remained on her back, worked in the house and swept the floor so much that her clothes became worn out, and lit so much fire in the furnace until she became ill.”40

Lady Fatima – the truthful, the martyred

Imam Kazim has said, “Surely, Fatima is Siddiqah (the most truthful) and Shahidah (the martyred).41 The title Siddiqah is given due to honesty and truthfulness in her actions, words, and beliefs; moreover, she was in fact martyred.

Fatima in the words of Fatima

Though describing Lady Fatima’s persona is no simple task, it is possible to deduce some aspects of her personality and merits from her own words.

Heaven is the reward of one who sends peace and blessings to Lady Fatima

A narrator says, “I once visited Fatima and said ‘salam’ to her. She replied to it and then said, ‘During his lifetime, my father said to me,

‘Whoever sends peace and greets us in three days, Heaven is his reward.’ The narrator asked, ‘Is this limited to the lifetime of you and Prophet or does it also apply after you and he have passed away?’ She replied, ‘It does not make a difference whether it is during our lifetime or after our death.’”42

Lady Fatima is pleased with what pleases God

When Imam Ali came to the Prophet to ask for Fatima's hand in marriage, the Prophet consulted Fatima and said, “My daughter Fatima! Your cousin Ali has asked for your hand in marriage; what is your opinion? She replied, ‘My pleasure is in whatever God and His Prophet are pleased with.’”43

Lady Fatima's contentment

She said to her husband Ali, “I feel ashamed to ask you for something that you cannot do.”44

Lady Fatima's attachments in this world

Lady Fatima has said, “I love three things in this world: To spend in the way of God, recitation of the book of God, and gazing at the face of my father, the Prophet of God.”45

Lady Fatima's excellence in the words of the Prophet

Lady Fatima narrates: “When the verse from the chapter Light (Nur 63) was revealed – ‘Make not the calling of the messenger among you as your calling one of another’46 - I was afraid to address the Prophet of God as "father." The Prophet turned away from me and said, ‘My daughter, this verse is not for you or your family or progeny. You are from me and I am from you. This verse is for the selfish and arrogant oppressors from among the Quraysh. You address me as father, because this is more beloved to me and it pleases God.”47

Lady Fatima: A member of the household of the Prophet

Fatima narrates, “One day I went to visit the Prophet of God and he spread a cloth for me to sit on. After a while Hasan came and he also had him sit on that cloth. Husayn came as well and he too sat. Then Ali joined the group. After this, the Prophet held another piece of cloth over their heads and said, ‘O God! These are the members of my household and I am from them. My Lord! Be pleased with them as I am pleased with them.’”48

Lady Fatima: An intercessor of the Day of Judgement

Regarding her intercession, Lady Fatima says, “I will intercede for the sinners from among the ummah of my father when I am raised on the Day of Judgement.”49

Conclusion

This paper offered a description of Lady Fatima by the Prophet, the Imams, and herself. The Prophet introduces Fatima as the leader of the women of the world; she is one of the few perfect women in this world, an angel in the form of a human being perfumed with the scent of Heaven.

If virtue had a face it would be in the form of Fatima and indeed, even greater than that person. She is the bright star of guidance and a part of the Prophet; she is his joy, her children the apple of his heart, and her husband - Ali - the light of his eyes.

Friendship and enmity with Fatima is friendship and enmity with the God and the Prophet and her pleasure and displeasure is God and the Prophet’s pleasure and displeasure.

The Imams too have spoken of her deep understanding of the Prophet as well as her great wisdom and knowledge. She was the dearest person to Prophet; and she too loved him greatly. They have also referred to her as someone who has implemented the best modest dress (hijab).

She was pure of all evils, and when she stood in prayer, her light would shine upon the inhabitants of the skies. She is the leader of the women of the world and showed her immense love for others, especially during her prayers. She was modest in front of her husband Ali and diligent when performing her household duties.

She describes herself as someone whose pleasure is that of God's, as someone who loves the Prophet greatly, is a part of his household, is an intercessor on the Day of Judgement and loves three things from this world: spending in the path of God, reciting the book of God (Qur’an) and gazing at the face of the Prophet.

The Prophet and Imams deeply comprehended Lady Fatima for her noble qualities and roles as a daughter, wife, and mother; indeed, she was the ideal Muslim woman as she served the most perfect example for all.

References

Amini Najafi, Abdul Husayn Ahmad: Al Ghadir fil Kitab wal Sunnah wal Adab, research by: Markaz al Ghadir lil darasaat al Islami, volume 3, Qum, Markaz al Ghadir lil Dirasaat al Islami Publications, 1416 A.H.

Arbali, Ali ibne Isa: Kashf ul Ghumma fi Marifat al Aimmah, volume 1 and 2, Beirut, Dar al Ketab al Islami Publications, 1401 A.H.

Ataridi, Shaykh Azizullah: Masnad al Imam al Ridha, volume one, 3rd edition, Beirut, Dar al Safwah Publications, 1413 A.H.

Ayyashi, Muhammad ibne Masood: al-Tafsir lil Ayyashi, research by: Bethat Foundation, volume 2, Qum, Bethat Foundation Publications, 1421 A.H.

Bukhari, Muhammad bin Ismaeel: Sahih al Bukhari, compiled by: Muhammad Mahmud Mahmud, 2nd edition, Beirut, Dar al Kutub al Ilmiyyah Publications, 1423 A.H.

Haakim Neyshapoori, Muhammad: al Mustadrak al Sahihayn, research by: Yusuf Mar'ashi, volume 3, Beirut, Dar al Ma'rifah Publications, 1406 A.H.

Haksani, Hakim: Shawahid al Tanzil li Qawaid al Tafdheel, research by: Muhammad Baqir Mahmudi, volume 1, Beirut, Mu'assasah al A'lami Publications, 1393 A.H.

Hussayni Feroozabadi, Sayyid Murtadha: Fadhail ul Khamsah, volume 3, 3rd edition, Beirut, Mu'assasah al-A'lami Publications, 1393 A.H.

Ibne Athir Juzri: Asad al Ghabah fi Ma'rifat al Sahabah, Volume 2, Beirut, Dar al Fikr Publications, 1419 A.H.

Ibne Hajar Asqalani: Al Isbah fi Tameez al-Sahabah, research by: Adil Ahmad Abdul Mojood, volume 8, Beirut, Dar al Kutub al Ilmiyyah Publications, 1415 A.H.

Ibne Hajar Haitami, Ahmad: Al Sawaiq al Muhraqah, research by: Abdul Wahhab Abdul Lateef, 2nd edition, Qahira, Maktab al Qahira Publications, 1385 A.H.

Ibne Hakim Shami, Jamal al Din Yusuf: Al Dhurr al Nazim fi Manqib al Aimmah ah Hamim, research of: Mu'assasah nashre Islami, Qum,

Institute of Islamic Publications connected to Jame Mudarriseen, 1420 A.H.

Ibne Jozi, Sibt: Tazkiratul Khawas, Beirut, Mu'assasat al Ahlulbait Publications, 1401 A.H.

Ibne Magazili Shafe'I, Ali ibne Muhammad: Manaqib al Imam Ali ibne Abi Taleb, 3rd edition, Beirut, Dar al Adhwa Publications, 1424 A.H.

Ibne Muhammad Makki, Muwaffaq: Maqtal al Hussayn Khuwarazmi, research of Muhammad Samawi, volume 1, Qum, Anwar ul Huda Publications, 1418 A.H.

Juwaini Khurasani, Ibrahim ibne Ahmad: Faraid al Simtayn, research by: Muhammad Baqir Mahmudi, volume 2, Beirut, Mu'assasah al Mahmudi Publications, 1400 A.H.

Majlisi, Muhammad Baqir: Bihar al Anwar, research by: Mahmud Daryab, volume 18, Beirut, Dar al Ta'aruf Publications, 1421 A.H.

Mar'ashi Najafi, Sayyid Shahab al Din: Mulhaqqat al Ahqaq al Haqq, volume 23, 3rd edition, Qum, Ayatullah Mar'ashi Najafi Library, 1417 A.H.

Muslim ibne al Hajjaj al Qushayri: Sahih Muslim: Bayt al Afkar al Dowliyyah, Riyadh, Bayt al Afkar al Dowliyyah Publications, 1419 A.H.

Qandoozi Hanafi, Shaykh Sulayman: Yanabi al Mawaddah, research by: Ala ud din A'lami, volume 2, Beirut, A'lami Institute Publications, 1418 A.H.

Shaykh al Islami, Sayyid Husayn: Masnad Fatima al-Zahra, Qum, Daftar Tablighat Islami Publications, 1419 A.H.

Shaykh Sadooq: al Amali, 5th edition, Beirut, Al A'lami institute Publications, 1410 A.H.

-------------------: Ilal al Sharai'i, volume 1, Beirut, Al A'lami institute Publications, 1408 A.H.

-------------------: Ma'ani al Akhbar, edited by: Ali Akbar Ghaffari, Qum, Institute of Islamic Publications connected to Jame Mudarriseen, 1361 A.H.

Shustari, Qazi Nurullah: Ahqaq al Haqq wa Azhaq al Batil, volume 10, Tehran, Islamiye Bookstore, 1391 A.H.

Suyuti, Jalal al Din: Al Thugur al Basimah fi Fadhail al Sayyidah Fatima, research by: Muhammad Saeed al Turayhi, Beirut, Dal al Uloom, Publications 1408 A.H.

Tabari, Muhammad ibne Jarir ibne Rustam (Saghir): Dalail al Imamah, research by: ------, Qum, Bathat Institute Publications, 1413 A.H.

Tha'labi, Ahmad: Al Kashf wal Bayan (Tafsir Tha'labi), research by: Abu Muhammd ibne Ashoor, volume 9, Beirut, Dar Ahya Turath al Arabi Publications, 1422 A.H.

Tirmizi, Muhammad ibne Isa ibne Sowrah: Sunan al Tirmizi, Beirut, Dar Ahya Turath al Arabi Publications, 1421 A.H.

❁┈┈•⊰✿🌹✿⊱•┈┈❁

🍃🕊🍃 Sources 🍃🕊🍃

1. Teacher's assistant in the University of Isfahan

2. Post-graduate student of Islamic History

3. Husayni Firoozabadi, 1393 (A.H.), vol. 3, p. 137.

4. The daughter of Muzahim and wife of the Pharoah

5. The daughter of Imran

6. The daughter of Khuwaylid

7. The daughter of Muhammad

8. Tha'labi, 1422 (A.H.), vol. 9, p. 353.

9. Ibne Magazili, 1424 (A.H.), p. 296, hadith no. 416 / Tabari, 1413 (A.H.), p. 148.

10. Qandoozi, 1418 (A.H.), vol. 2, p. 218/ Ibne Hakim Shami, 1420 (A.H.), p. 456/ Amini Najafi, 1416 (A.H.), p. 33.

11. Tabari, 1413 (A.H.), p. 148.

12. Amini Najafi, 1416 (A.H.), vol. 3, p. 33.

13. Ibne Ahmad Makki, 1418 (A.H.), vol. 1, p. 100, hadith no. 24/ Juwaini Khurasani, 1400 (A.H.), vol. 2, p. 68.

14. A constellation in the northern sky, also known as the Little Bear

15. Juwaini Khurasani, 1400 (A.H.), vol. 2, p. 17, hadith no. 361/ Haksani, 1393 (A.H.), vol. 1, p. 59, hadith no. 91.

16. Muslim Ibne al Hajjaj Qushayri, 1419 (A.H.), p. 993, hadith no. 2449/ Bukhari, 1423 (A.H.), p. 684, hadith no. 3767/ Tirmidhi, 1421 (A.H.), p. 1006, hadith no. 3876/ Suyuti, 1408 (A.H.), p. 45/ Ibne Hajar Asqalani, 1415 (A.H.), vol. 8, p. 265.

17. Ibne Ahmad Makki, 1418 (A.H.), vol. 1, p. 99, hadith no. 21.

18. Hadith of “the two weighty things” that is, the Qur’an and the Ahlul Bayt.

19. Tirmzi, 1421 (A.H.), page 1007, hadith no. 3879/ Ibne Ahmad Makki, 1418 (A.H.) vol. 1, p. 101, hadith no. 26/ Ibne Haja Asqalani, 1415 (A.H.), vol. 8, p. 266/ Ibne Athir Juzri, 1419 (A.H.), vol. 6, p. 228.

20. Ibne Ahmad Makki, 1418 (A.H.), vol. 1, p. 107, hadith no. 38/ Juwayni Khurasani, 1400 (A.H.), vol. 2, p. 68.

21. Juwayni, 1400 (A.H.), vol. 2, p. 46, hadith no. 378/ Haakim Neyshapoori, 1406 (A.H.), vol. 3, page 153/ Arbali, 1401 (A.H.), vol. 2, p. 93.

22. Ibne Magazeli, 1424 (A.H.), p. 285, hadith no. 401, Haakim Neyshapoori, 1406 (A.H.), vol. 10, p. 116/ Qandoozi 1418 (A.H.), vol. 1, p. 204/ Tabari, 1413 (A.H.), p. 146/ Ibne Hajar Asqalani, 1415 (A.H.), vol. 8, p. 266/ Ibne Athir Juzri, 1419 (A.H.), vol. 6, p. 227/ Ibne Jozi, 1401 (A.H.), p. 279.

23. Majlisi, 1421 (A.H.), vol. 18, pp. 64-65.

24. Ibne Magazeli, 1424 (A.H.), p. 304, hadith no. 430.

25. Ibne Hakim Shami, 1420 (A.H.), p. 457.

26. Ibne Magazeli, 1424 (A.H.), pp. 303-304, hadith no. 429.

27. Ibne Ahmad Makki, 1418 (a,h.), vol. 1, p. 103, hadith 29.

28. Majlisi, 1421 (A.H.), vol. 18, p. 64.

29. Ayyashi, 1421 (A.H.), vol. 2, p. 358, no. 2133/61.

30. Arbali, 1401 (A.H.), vol. 1, p. 498.

31. Shaykh Saduq, 1408 (A.H.), p. 212, section 142, hadith no. 3/ Shaykh Saduq 1410 (A.H.), p. 474/ Majlisi, 1421 (A.H.), vol. 18, p. 13/ Arbali, 1401 (A.H.), vol. 2, p. 89/ Tabari, 1413 (A.H.), pp. 79-80, Ibne Hakim Shami, 1420 (A.H.), p. 445.

32. Shaykh Saduq, 1361 (A.H.), p. 64, section 28, hadith no. 15/ Same, 1408 (A.H.), vol. 1, pp. 143 and 215, hadith no. 3/ Tabari, 1413 (A.H.), p. 149/ Majlisi, 1421 (A.H.), vol. 18, p. 15.

33. Tabari, 1413 (A.H.), p. 149.

34. Literally means "the act of standing": special supplications made in prayers while in the standing position.

35. Same, p. 80/ Ibne Hakim Shami, 1420 (A.H.), p. 456.

36. Shaykh Saduq, 1408 (A.H.), vol. 1, p. 215, section 145, hadith no. 1/ Arbali, 1401 (A.H.), vol. 2, p. 94/ Tabari, 1413 (A.H.), p. 152/ Majlisi, 1421 (A.H.), vol. 18, p. 63.

37. Shaykh Saduq, 1408 (A.H.), vol. 1, p. 212, section 142, hadith no. 3 / Arbali, 1401 (A.H.), vol. 2, p. 89 / Tabari 1413 (A.H.), pp. 79-80/ Ibne Hakim Shami, 1420 (A.H.), p. 445.

38. Ataridi, 1413 (A.H.), vol. 1, p. 141, hadith no. 177.

39. Ayyashi, 1421 (A.H.), vol. 1, pp. 303-304, hadith no. 681/42.

40. Shaykh Saduq, 1408 (A.H.), vol. 2, p. 65, section 88, hadith no. 1/ Ibne Jozi, 1401 (A.H.), p. 280/ Majlisi, 1421 (A.H.), vol. 18, p. 63.

41. Majlisi, 1363 (A.H.), vol. 5, p. 315, hadith no. 2.

42. Ibne Magazeli, 1424 (A.H.), p. 292, hadith no. 410.

43. Mar'ashi Najafi, 1417 (A.H.), vol. 23, p. 477.

44. Shustari, 1391 (A.H.), vol. 10, p. 323/ Qandoozi Hanafi, 1418 (A.H.), vol. 2, p. 236.

45. Shaykh al Islami, 1419 (A.H.), p. 161, hadith no. 93.

46. لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا

47. Ibne Magazeli, 1424 (A.H.), pp. 292-293, hadith no. 411/ Ibne Hakim Shami, 1420 (A.H.), p. 462.

48. Qandoozi, 1418 (A.H.), vol. 2, p. 305.

49. Shustari, 1391 (A.H.), vol. 10, page 367

❁┈┈•⊰✿🌹✿⊱•┈┈❁

🍃🕊🍃 al-Islam.org 🍃🕊🍃

❁┈┈•⊰✿🌹✿⊱•┈┈❁

.

[noorulhasan786]

Seizing the Opportunity to Act

🌱 The Words of Imam Ali ibn Abi Talib (peace be upon him) on Seizing the Opportunity to Act 🌱 Imam Ali (peace be upon him) said: “Take action while you still have time, while life is in your grasp, the record of deeds is open, and the chance for repentance is available. The one who has turned away is being called back, and the one who has strayed still has hope. Act now, before the chance to…

[tamamita]

what do the letters that you and other muslims put after peoples names, like (a) (s.a) (r.a) and others like that, mean?

They're supplications.

(Sawas) SalaAllahu aleyhe wa Ale'e wa Salam = Peace be upon him and his family. Uttered when mentioning the Prophet Muhammed's name. Only saying Peace be upon him is void.

(a/as) Aleyhe/a Salaam = Peace be upon him/them/her. Often said when uttering the name of the Biblical prophets, the Holy ladies and the angels of God.

(s.a) Salamullah aleyha = God's peace be upon her. Often pronounced over the holy ladies, especially the Prophet's daughter and granddaughter.

(r.a) Rahmatullah Aleyh/e = God's mercy be upon him/them/her. Often uttered when mentioning the name of the closest companions of the Prophet, Imam Ali (a) and the Ahlul Bayt (a)

(l.a) La'anatullah Aleyhe/a = May God withdraw His mercy from him/them/her. When uttering the name of tyrants and oppressors of people, and the enemies of the Prophet (sawas), Imam Ali (a), the Ahlul Bayt (a) and the Shi'as.

[hahahakeemu]

“I’m the Sun that rose on Ashura, I wish I never came

And turned the darkness into light, I carry all the blame

If I’d never shown my light, maybe I’d never see them slain

But Abbas and Hussain were waiting for dawn, so they could pray…

Ya Allah, Allah, everything mourns Hussain…

I’m the Fire that was forced upon, to set the tents ablaze

Oh, they used me against the Ahlul Bayt, to scare them in a craze

I’ve been waiting for my redemption, oh my Lord, by Your will

I’ll burn them in the afterlife, I’ll burn them all in Hell…

I’m that River filled with water, with the water that flows free

And if only I had legs, I’d run to Hussain Ibn Ali

Please forgive me, I tried to reach him as he lied beside my banks

If only I had flooded, maybe then they’d all be saved

Ya Allah, Allah, everything mourns Hussain”

Some of my favorite stanzas from Everything Mourns Hussain

[farisjax]

We cannot unite with Rawafidha. Our love for Ahlul-Bayt is following them while their love is worshipping them and let it be clear to you, we cannot unite with kuffar and those who curse sahaba and capture Innocent scholars and our brothers in Islam.

[labbaik-ya-hussain-as]

Duaa Number 27: Supplication of Thughoor, for the success and wellbeing of the people of the frontiers (those who protect the frontiers of Muslim territories) from Sahifatus Sajjadiya (Psalm of Islam) of our 4th Imam, Imam Sajjad (May peace of Allah be with him).

This Dua (supplication) is highly recommended especially at this time of crisis. Many of our Shia scholars have urged all the followers of Ahlul Bayt (a) to recite this Dua (supplication) daily so that total victory could be achieved over the evil satanic forces.

-Mirza Noorul Hasan