*.* تہجد گزاروں کی خوبصورتی کا راز *.*

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*.* تہجد گزاروں کی خوبصورتی کا راز *.*
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امام زین العابدین علیہ سلام سے پوچھا گیا
تہجد گزار حسین و جمیل کیوں ہوتے ہیں ؟

امام ع نے فرمایا :
" اس لئے کہ وہ عالم تنہائی میں نماز ادا کرتے ہیں اور الله تعالیٰ انہیں اپنے نور کی چادر پہنا دیتا ہے ."
عیون الاخبار الرضا ع
جلد ١ ،صفحہ ٤٩١
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*.* Tahajud Guzaron Ki Khobsorti Ka Raz*.*
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Imam Zain ul Abideen A's se poucha gya
Tahjud guzaar haseen o jameel kiun hoty hain?
Imam a's ne farmaya:
Is liye keh woh aalim e tanahai mein namaz ada karty hain aur Allah Tala inhein apnay noor ki chadar pehna daita hai ."
Ayon ul Akhbaar ul Raza a's
jild 1
P# 491

٭کتاب فقہ الرّضا پر آيت اللہ العظمی بروجردی کا موقف٭

٭کتاب فقہ الرّضا پر آيت اللہ العظمی بروجردی کا موقف٭

فقہ الرّضا ان کتب میں سے ہے جن کا اعتبار نہیں ہے، اس کے مصنّف کا کوئی اتہ پتہ نہیں کہ کون ہے اور بظاہر یہ حدیث کی کتاب بھی نہیں لگتی بلکہ کسی کے فقہی احکام کی کتاب ہے۔ آیت اللہ بروجردی بہت تفصیل سے بیان کرتے ہیں کہ یہ کتاب اس وقت منظر عام پر آئی جب قاضی امیر حسین نامی شخص نے ملا تقی مجلسی کو یہ کتاب دی۔ ورنہ اس سے پہلے اس کتاب کا کوئی چرچا علمی محافل میں نہیں تھا اور نہ اس کا وجود ثابت ہے. آپ مزید فرماتے ہیں:

"اس کتاب پر اعتماد میرے نزدیک ثابت نہیں ہے، اور بعض معاصرین نے اس بات کا احتمال دیا ہے کہ یہ شلمغانی(ملعون) کی "کتاب التکلیف" ہی ہے"۔

(البدر الزاھر، ص363)

یاد رہے کہ شلمغانی وہ ملعون شخص ہے جس کی مذمّت میں امام زمانہ(عج) سے توقیع وارد ہوئی۔ فقہ الرّضا وہ کتاب ہے جس میں شہادت ثالثہ کا ذکر ہے، اس تناظر میں آپ دیکھ سکتے ہیں کہ فقہ الرّضا سے استدلال کرنا کس قدر حقائق سے چشم پوشی ہے۔

بوہری اور آغا خانیوں میں کیا فرق ہے؟

سوال: بوہری اور آغا خانیوں میں کیا فرق ہے؟ انکی تاریخ کیا ہے اور کیا بوہری اور آغا خانی مسلمان ہیں؟
جواب: بوہری اور آغا خانی دونوں کی اصل ایک ہے۔ اصل میں جب لوگوں نے امامت کو حضرت اسماعیل کی نسل میں مان لیا تو آگے چل کر ایک وقت آیا جب ان اسماعیل کی اولاد میں سے ایک شخص مہدی کو مصر میں خلافت ملی جہاں اس نے خلافت فاطمی کی بنیاد رکھی۔ یہ خلفاء بہت شان و شوکت سے وہاں حکمرانی کرتے رہے، قاہرہ شہر اور جامعۃ الازھر کی بنیاد انہی اسماعیلی خلفاء نے رکھی۔ اور اس وقت تک یہ باعمل قسم کے شیعہ تھے لیکن اثنا عشری نہ تھے۔
ایک نسل میں ان کے ہاں خلافت کا جھگڑا ہوا، مستعلی اور نزار دو بھائی تھے، مستعلی کو خلافت ملی۔ لیکن لوگوں میں دو گروہ ہوئے، ایک نے مستعلی کو امام مان لیا اور ایک گروہ نے نزار کو مان لیا۔ مستعلی کو ماننے والوں کو مستعلیہ کہا جاتا ہے جو آج کل کے بوھرہ ہیں اور نزار کے ماننے والوں کو نزاریہ کہا جاتا ہے جو آجکل کے آغا خانی ہیں۔ لیکن چونکہ خلافت مستعلی کو ملی تو نزاری فرار ہو کر ایران آئے اور قزوین نامی شہر کا اپنا ٹھکانہ بنا لیا۔ بعد میں ان کا امام "حسن علی ذکرہ السّلام" آیا جس نے ظاہری شریعت ختم کردی اور صرف باطنی شریعت برقرار رکھی۔ یہی وجہ ہے کہ آغا خانیوں کو فرقۂ باطنیہ بھی کہا جاتا ہے۔
بوہریوں کی خلافت جب مصر میں ختم ہوئی تو انہوں نے ہندوستان و یمن کو اپنا مرکز بنالیا البتہ یہ لوگ باعمل مسلمان ہیں اور پابندی سے نماز وغیرہ پڑھتے ہیں۔
جہاں تک ان کے اسلام کا تعلّق ہے تو بوہریوں کے مسلمان ہونے میں کوئی شبہ نہیں جب تک کہ یہ کسی امام کو گالی نہ دیں۔ کہتے ہیں کہ ایک زمانے تک یہ امام موسی کاظم(ع) کو گالیاں دیتے تھے جو بقول ان کے امامت کو غصب کر بیٹھے (نعوذباللہ)۔ لیکن یہ روش انہوں نے چھوڑ دی تبھی آیت اللہ ابوالحسن اصفہانی کے دور میں ان کو نجف و کربلا زیارت کی اجازت دی گئی۔ وہاں موجود ضریحوں اور حرم کی تعمیر اور چاندی سونے میں بوہریوں نے کافی مدد کی۔
دوسری طرف آغاخانیوں کا اسلام اس لئے مشکوک ہے کیونکہ یہ ضروریات دین میں سے کئی چیزوں کے منکر ہیں۔ نماز کے بارے میں تو ہم نہیں کہہ سکتے کیونکہ یہ نماز سے انکار نہیں کرتے لیکن نماز کا طریقہ الگ ہے۔ جو چیز ان کے اسلام کو مشکوک بناتی ہے وہ یہ ہے کہ یہ "حلول" کے عقیدے کو مانتے ہیں۔ ان کے مطابق اللہ کا نور علی(ع) میں حلول کر گیا اور علی(ع) کا نور ان کے ہر امام میں آتا رہا، ان کے حساب سے پرنس کریم آغا خان اس وقت کا علی(ع) ہے، اور جب یہ لوگ "یاعلی مدد" کہتے ہیں تو ان کی مراد ہماری طرح مولا علی(ع) نہیں ہوتے بلکہ پرنس کریم آغا خان ہوتے ہیں۔
لیکن ہمارے لوگ خوش فہمی کا شکار ہوتے ہیں اور ان کی دیکھا دیکھی انہوں نے بھی سلام کے طور پر یاعلی مدد کہنا شروع کیا۔

دین اور نسلی تعصّب، میعار فضیلت

بسم اللہ الرحمان الرحیم

السلام علیکم

دین اور نسلی تعصّب، میعار فضیلت

دین ہر اس اختلاف اور امتیاز کے خلاف ہے جس کی بنیاد رنگ و نسل خاندان و قبیلے پر ہو، کیوں کے دین کی نظر میں وہ تمام انسان چاہے کسی بھی رنگ نسل یا ملک خاندان اور قبیلے کے ہوں،ایک ہی اللہ کے بندے ہیں اور اور اس کا لطف و کرم تمام بندوں کے لئے یکساں ہے اور اس کی نظر میں سب برابر ہیں،
اسلامی تعلیمات کا صاف صاف ہے کی اگر کسی انسان کو دوسرے انسان پر کوئی امتیاز یا برتری حاصل ہے تو وہ رنگ،ملک یا نسل کی بنا پر نہیں ہے بل کی اس امتیاز کی بنیاد صرف اور صرف انسان کی روحانی اور اخلاقی کمالات ہیں جو ایک کو دوسرے سے افضل بنا سکتے ہیں، وہ عالی صفات جن کا تعلّق انسان کی روح سے ہے اور جو واقعی انسان کو انسان بناتے ہیں،جیسا کی قرآن میں خود الله کا ارشاد ہے،

"اے لوگوں ہم نے تم کو ایک ہی ماں اور باپ سے پیدا کیا اور تم لوگوں کو قبیلوں اور گروہوں تقسیم کر دیا تا کہ ایک دوسرے کو پہچان سکو،اور تم میں سب سے زیادہ بزرگ اور موحترم وہی ہے جو سب سے زیادہ متقی اور پرہیزگار ہے"

کتاب- نظام اسلام،

أية الله ناصر مکارم شیرازی

صفحہ ٢٣

الله کا وجود

 ایک آدمی جو پیشے سے نائی تھا جو ایک صاحب کے گھر روز داڑھی بنانے آتا تھا، ایک دن جب وہ صاحب کی داڑھی بنا رہا تھا تو بات بڑھتے بڑھتے خدا پر آ گی...نائی کو خدا پر بھروسہ نہیں تھا تو اس نے کہا کی "خدا کا کوئی وجود نہیں ہوتا"
تم ایسا کیوں کہ رہے ہو؟صاحب نے دریافت کیا...
اس نے جواب دیا-اگر خدا ہوتا تو دنیا میں اتنے دکھ  تکلیف اور بیماری نہ ہوتی،خدا اپنی ہی بنائی ہوئی دنیا میں اتنے ظلم نہ ہونے دیتا
صاحب خدا پرست انسان تھے لیکن کسی طرح کی بحس میں نہیں پڑنا چاہتے تھے لہٰذا خاموش رہے،
جب وہ نائی اپنا کام کر کے واپس جانے لگا تو اس کی نظر وہاں کام کرنے والے مزدور پر پڑی،جس کے بال اور داڑھی بڑھے ہوے تھے،اچانک صاحب نے اس مزدور کو اپنے پاس بلایا اور نائی سے کہا اس دنیا میں نائی کا کوئی وجود نہیں ہوتا اور دنیا نائی سے خالی ہے،
نائی بولا یہ آپ کیا کہ رہے ہیں ؟میں نے ابھی ابھی تو آپ کے بال کاٹے ہیں!
 صاحب نے مزدور کی طرف اشارہ کرتے ہوے کہا کہا کی اگر تمہارا کوئی وجود ہوتا تو اس شخص کے بال اور داڑھی اس طرح بڑھے ہوتے ؟
نائی نے کہا اس میں میرا کیا کسور؟ یہ شخص میرے پاس آیا ہی نہیں جو میں اس کے بال کاٹتا،
صاحب نے کہا بلکل اسی طرح خدا کا وجود ہوتا ہے لیکن دنیا میں تکلیف تبھی ہوتی ہے جب لوگ اس پاک پروردگار کی خدمات میں جانا ترک کر دیں،

Astrology & Imam Ali (a.s)'s advice

When(1) Amir al-mu'minin decided to set out for the battle with the Kharijites someone said, "If you set out at this moment then according to astrology I fear you will not be successful in your aim," whereupon Amir al-mu'minin said:

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Do you think you can tell the hour when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this falsifies the Qur'an and becomes unmindful of Allah in achieving his desired objective and in warding off the undesirable. You cherish saying this so that he who acts on what you say should praise you rather than Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.

Then Amir al-mu'minin advanced towards the people and said:

O' People! Beware of learning the science of stars except that with which guidance is sought on land or sea, because it leads to divining and an astrologer is a diviner, while the diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Get forward in the name of Allah.

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(1). When Amir al-mu'minin decided to march towards Nahrawan to suppress the rising of the Kharijites, `Afif ibn Qays al-Kindi said to him, "This hour is not good. If you set out at this time. then instead of victory and success you will face defeat and vanquishment." But Amir al-mu'minin paid no heed to his view and ordered the army to march that very moment. In the result the Kharijites suffered such a clear defeat that out of their nine thousand combatants only nine individuals saved their lives by running away while the rest were killed.

Amir al-mu'minin has argued about astrology being wrong or incorrect in three ways, firstly, that if the view of an astrologer is accepted as correct it would mean falsification of the Qur'an, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Qur'an says:

Say: "None (either) in the heavens or in the earth knoweth the unseen save Allah... " (27:65)

Secondly that under his misconception the astrologer believes that he can know his benefit or harm through knowing the future. In that case he would be regardless of turning to Allah and seeking His help, while this indifference towards Allah and self-reliance is a sort of heresy and atheism, which puts an end to his hope in Allah. Thirdly, that if he succeeds in any objective, he would regard this success to be the result of his knowledge of astrology, as a result of which he would praise himself rather than Allah, and will expect that whomever he guides in this manner he too should be grateful to him rather than to Allah . These points do not apply to astrology to the extent it may be believed that the astrological findings are in the nature of effect of medicines which are subject to alteration at the will of Allah. The competence achieved by most of our religious scholars in astrology is correct in this very ground that they did not regard its findings as final.

نماز آیات کا طریقہ

زلزلہ آنے پر نماز آیت واجب

نماز آیات کا طریقہ

سورج گرہن ، چاند گرہن اور زلزلہ کی وجہ سے نماز آیات فقہ امامیہ میں ہر صورت میں واجب ہے ۔ نماز آیات صرف ان لوگوں پر واجب ہے جن پر یہ حوادث رونما ہوں ۔ مثال کے طور پر اگر ایک شہر میں زلزلہ آئے تو دوسرے شہر کے رہنے والوں پر اس کی نماز آیات واجب نہیں ہے بلکہ اگر ایک شہر کے ایک حصے میں زلزلہ آئے اور دوسرے حصے میں نہ آئے تو صرف اس حصے کے لوگوں پر نماز آیات واجب ہے جہاں زلزلہ آیا ہے

نماز آیات صبح کی نماز کی طرح دو رکعت ہے ۔ فرق صرف یہ ہے کہ نماز آیات میں ہر رکعت میں پانچ رکوع ہیں ، اس طرح سے کہ حمد اور مکمل سورۃ کی قرات کے بعد کوع کرے یا اس طرح مختصر کر سکتا ہے کہ ہر رکعت میں سورہ حمد پڑھنے کے بعد ایک سورۃ کو پانچ حصوں میں تقسیم کرے اور ہر حصے کے پڑھنے کے بعد رکوع کرے ۔

جو شرائط یومیہ نمازوں کے صحیح ہونے کے لئے ضروری ہیں وہ سب نماز آیات میں بھی ضروری ہیں ۔

استغفر الله کی تفسیر با زبانی امیر المومنین حضرت علی مرتضیٰ علیہ السلام.،

استغفر الله کی تفسیر با زبانی امیر المومنین حضرت علی مرتضیٰ علیہ السلام.،

ایک کہنے والے نے حضرت علی امیر المومنین علیہ السلام کے سامنے استغفر الله کہا،جس پر آپ نیں اس سے فرمایا -"کچھ معلوم بھی ہے کی استغفار کیا ہے؟ استغفار بلند لوگوں کا مقام ہے ،اور یہ ایک ایسا لفظ ہے جو ٦ باتوں پر حاوی ہے-"
١-جو ہو چکا اس پر نادمم ہو.
٢-ہمیشہ کے لئے اس کے مرتکب نہ ہونے کا تہیہ کرنا.
٣-تیسرے یہ کی مخلوق کے حقوق عدا کرنا یہاں تک کی اللہ کے حضور اس طرح پہنچو کی تمہارا دامن پاک صاف اور تم پر کوئی مواخزہ نہ ہو.
٤-یہ کی جو فرائض تم پر عائد ہوے تھے اور تم نے ان کو پوری طرح ان کو ترک کر دیا ان کو اب پوری طور پر بجا لاؤ.
٥-یہ کی جو گوشت حرام سے نشو نما پاتا رہا ہے اس کو غم و اندوہ سے پگھلاؤ یہاں تک کی کھال کو ہڈیوں سے ملا دو کی پھر سے ان مے نیا گوشت پیدا ہو.
٦-یہ کی اپنے جسم کو اطاعت کے رنج سے آشنا کرو جس طرح اسکو گناہ کی شیرینی سے لذّت اندوز کیا ہے.!

تو اب کہو "استغفر الله"

نہج البلاغہ
حکمت #٤١٧

امام علی بن موسیٰ رضا (ع)کی قبر سے تبرک

مشہور محدث اھل سنت ابن حبان حضرت امامعلی بن موسیٰ رضا(ع)کے مزار مبارک کے بارے میں اپنامشاہدہ بیان کرت  ہوئے فرماتے ہیں

میں نے اُن کے مزار کی کئی مرتبہ زیارت کی ہے ،شہر طوس قیام کے دوران جب بھی مشکل پیش آئی اور امام علی رضا(ع) کے مزار مبارک پر حاضری دے کر،اللہ تعالیٰ سے وہ مشکل دورکرنے کی دعا کی تو وہ دعاضرور قبول ہوئی،اور مشکل دور ہوگئی.یہ ایسی حقیقت ہے جسے میں نے بار بار آزمایاتو اسی طرح پایا.اللہ تعالیٰ ہمیں حضور نبی اکرم (ص)اورآپ کے اھل بیت (ع) کی محبت پر موت نصیبب فرمائے

کتاب الثقات ،ج8،ص،،457،رقم:14411

Explanation of Infallibility by Hasham bin Hakam

Two of the greatest narrators of Shia history, Ibn Abi Umair once asked Hasham ibn Hakam about Infallibility of Imam. Sheikh Sudooq mentioned in an authentic narration

حدثنا محمد بن علي ماجيلويه – رحمه الله – قال حدثنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، قال: ما سمعت ولا استفدت من هشام بن الحكم في طول صحبتي له شيئا أحسن من هذا الكلام في صفة عصمة الامام فإني سألته يوما عن الامام أهو معصوم؟ فقال: نعم. فقلت: فما صفة العصمة فيه؟ وبأي شئ تعرف؟ فقال: إن جميع الذنوب لها أربعة أوجه ولا خامس لها: الحرص، والحسد، والغضب، والشهوة فهذه منفية عنه لا يجوز أن يكون حريصا على هذه الدنيا وهي تحت خاتمه لأنه خازن المسلمين، فعلى ماذا يحرص؟ ولا يجوز أن يكون حسودا لان الانسان إنما يحسد من فوقه وليس فوقه أحد، فكيف يحسد من هو دونه؟ ولا يجوز أن يغضب لشئ من أمور الدنيا إلا أن يكون غضبه لله عز وجل، فإن الله عز وجل قد فرض عليه إقامة الحدود وأن لا تأخذه في الله لومة لائم ولا رأفة في دينه حتى يقيم حدود الله عز وجل، ولا يجوزله أن يتبع الشهوات ويؤثر الدنيا على الآخرة لان الله عز وجل حبب إليه الآخرة كما حبب إلينا الدنيا فهو ينظر إلى الآخرة كما ننظر إلى الدنيا فهل رأيت أحدا ترك وجها حسنا لوجه قبيح وطعاما طيبا لطعام مر وثوبا لينا لثوب خشن ونعمة دائمة باقية لدنيا زائلة فانية.

Ibn Abi Umair said that I had not heard and benefitted in my long companionship with Hasham bin Hakam from anything other than our discussion about characteristic of Infallibility of Imam. So one day I asked him about Infallibility of Imam? He said Yes. I asked: What is there in this characteristic of Infallibility? and how it is known? He replied: For all sins, there are 4 reasons, and not 5th one. It is Greed, Jealousy, Anger, Desires; and these are not there in Him. It is not probable that He will be greedy for this world is under his ring and He is the treasurer of Muslims, so why would He be greedy? And why would He be jealous for Human are jealous because of someone better than him, and None is superior to Him, so why would He be jealous? And it is not probable for him to get angry for anything of this world except that it is for the sake of Allah, and Allah has made it must on him to implement laws. And He does not care for what people say in that, and He does not care till Laws of Allah are implemented. And it is not probable for him to follow his desires and let that effect the world hereafter, for Allah has created love of the world hereafter like we have love for this world. He looks to world hereafter like we see this world. Have you seen anyone leaving beautiful face for the sake of Ugly face, and tasty food for the sake of bad-taste food, and nice clothes for the sake of uncomfortable clothes, and the blessing which stays forever for the sake of blessing which would be wasted

[Maani ul Akhbar, Sheikh Sudooq, page 133]

نماز کی اہمیت

ابان بن تغلب نے کہا کے میں مزدلفہ مین امام جعفر صادق عہ کے پیچھے نماز پڑھا کرتا تھا جب حضرت وہان سے لوٹے تو مجھہ سے فرمایا- اے ابان پانچ نمازین فرض ہین جو ان کے حدود کو قائم رکھتا ہے اور ان کے وقتون کی حفاظت کرتا ہے وہ روز قیامت اللہ سے اس حال مین ملے گا کے اس کا ایک معاہدہ اللہ کے ساتھہ ہوگا اور خدا اسکو جنت میں داخل کرے گا اور جو حدود کا خیال نہین رکھتا اور نمازون کی اوقات کی نگھداشت نہین کرتا تو اللہ اس کے ساتھہ کوئی معاہدہ نہیں کرے گا چاہے عذاب کرے یا بخش دے۔

فروع کافی جلد 2 صفحہ 8
اس روایت کی سند کو علامہ مجلسی نے مراۃالعقول مین صحیح کھا ہے

نماز میں ہاتھ نہیں باندھنے چاہیئے اور نماز ہاتھ کھول کر پڑھنی چاہیئے

آئمہ اھل بیت ع سے مروی روایات میں ذکر ہے کہ نماز میں ہاتھ نہیں باندھنے چاہیئے اور نماز ہاتھ کھول کر پڑھنی چاہیئے . ہم یہاں نماز میں ہاتھ باندھنے کی ممانعیت والی روایات نقل کررہے ہیں اور اس کے بعد ان روایات سے حآصل ہونے والے فوائد الحدیث
بیان کریں گے
حدیث نمبر 1
صحيحة محمّد بن مسلم عن أحدهما (عليهما السلام) قال : «قلت له الرجل يضع يده في الصلاة وحكى اليمنى على اليسرى فقال : ذلك التكفير لا تفعل»
ترجمہ :
محمد بن مسلم سے مروی ہے کہ ان کا بیان ہے کہ میں نے امامین (ع) میں سے ایک امام (ع) کی خدمت میں عرض کیا کہ ایک شخص نماز میں ہاتھ باندھتا ہے . پھر میں نے دایاں ہاتھ بائیں ہاتھ پر باندھ کر دکھایا تو ? امام (ع) نے فرمایا: یہ تکفیر ہے ، ایسا نہ کرو. (صحیح)
حدیث نمبر 2:
صحيحة زرارة عن أبي جعفر (عليه السلام) : « ... ولا تكفّر فانّما يصنع ذلك المجوس»
ترجمہ :
زرارہ سے اور وہ امام محمد باقر (ع) سے روایت کرتے ہیں کہ فرمایا: نماز میں تکفیر نہ کرو (ہاتھ نہ باندھو) کیونکہ یہ مجسیوں کا فعل ہے (صحیح)
حدیث نمبر 3
صحيحة علي بن جعفر قال : «قال أخي قال علي بن الحسين (عليه السلام): وضع الرجل إحدى يديه على الاُخرى في الصلاة عمل وليس في الصلاة عمل»
ترجمہ :
علی بن جعفر سے روایت کرتے ہیں کہ میرے بھائی (امام موسیٰ کاظم ع) نے فرمایا : کہ امام زین العابدین (ع) نے فرمایا ہے کہ نماز میں ایک ہاتھ دوسرے پر رکھنا (خارجی ) عمل ہے اور نماز میں (خارجی ) عمل (جائز) نہیں ہے . (صحیح)
حدیث نمبر 4
صحيحته الاُخرى «سألته عن الرجل يكون في صلاته أيضع إحدى يديه على الاُخرى بكفّه أو ذراعه ؟ قال : لايصلح ذلك فان فعل فلا يعود له»
ترجمہ
علی بن جعفر نے امام موسیٰ کاظم (ع) سے سوال کیا کہ آیا کوئی شخص نماز پڑھتے وقت اپنا ایک ہاتھ دوسرے ہاتھ کی کف یا کلائی پر رکھ سکتا ہے ? فرمایا : ایسا کرنا درست نہیں ہے اور اگر ایسا کر بیٹھے تو پھر دوبارہ اس کا اعادہ نہ کرے . (صحیح)
الوسائل 7 : 267 / أبواب قواطع الصلاة ب 15
فوائد الحدیث
مندرجہ بالا احادیث صحیحیہ سے ہم کو مندرجہ ذیل فوائد الحدیث حاصل ہوتے ہیں
1. اگر کوئی اس نیت سے نماز میں عمدا`` ہاتھ باندھے کہ جزو نماز ہونے کی نیت سے واجب یا مستحب سمجھ کر ہاتھ باندھ لئے جائیں تو نماز باطل ہے ، کیونکہ یہ عمل شارع کی طرف سے ثابت نہیں ہے .
2. اگر انسان حآلت تقیہ میں ہو ، جہاں پر اس کی جان کا خوف ہو کہ اگر میں یہاں ہاتھ کھول کر نماز پڑھو گا تو مجھے مسائل کا سامنا کرنا پڑے گا تو ایسے میں اگر ہاتھ باندھ لے تو اس میں کوئی حرج نہیں ہے ، اس کی نماز باطل نہیں ہوگی .
3. اگر کوئی شخص بھولے سے ہاتھوں کو باندھ لے تو اس کی نماز باطل نہیں ہوگی
4. اگر انسان اھل سنت کے ساتھ نماز پڑھے ، اور اھل سنت حضرات کو بھی معلوم ہو کہ یہ شخص شیعہ امامیہ میں سے ہے تو انسان اس وقت نماز میں ہاتھ نہیں باندھے گا ، بلکہ نماز ہاتھ کھول کر ہی پڑھے گا کیونکہ یہاں پر اب تقیہ نہیں ہے
---------------------------
ہم یہاں پر اھل سنت کی کتاب مصنف ابن شیبہ کا سکین بیج بھی نقل کررہے ہیں جس کے مطابق اھل سنت میں تابعین اور تابعی تابیعن کا ایک طبقہ ہاتھ کھول کر نماز پڑھتا تھا ۔

وہ سبب جس کی بنا پر انسان کا نام انسان رکھا گیا

3 hours ago

بسم الله الرحمان الرحیم

السلام علیکم

وہ سبب جس کی بنا پر انسان کا نام انسان رکھا گیا

حضرت امام جعفر صادق  علیہ السلام نے بیان کیا کی انسان کا انسان نام اس لئے رکھا گیا کی اس کو نسیان ہو جاتا ہے یانی وہ بھول جاتا ہے چنانچہ الله کا ارشاد ہے کی (اور ہم نے آدم  علیہ السلام سے عہد لیا تھا مگر وہ بھول گئے)

علا الشرايع جلد ١ صفحہ ٤٠

امام حسین عالیہ السلام پر بے مقصد گریہ کرنے سے سب سے پہلے نبی اکرم ص نے روکا

بسم الله الرحمان الرحیم 

السلام علیکم 

امام حسین عالیہ السلام پر بے مقصد گریہ کرنے سے سب سے پہلے نبی اکرم ص نے روکا

نبی اکرم نے ایک سفر سے واپسی کے بعد امام حسن اور امام حسین کو ساتھ لے کر مسجد مے خطبہ فرمایا کی ابھی ابھی مجھے جبرائیل نے خبر دی ہے کی میرے اس فرزند حسین کو بڑی بے دردی سے قتل کیا جائے گا،نبی ص کی اس دعا کو سننے کے بعد مسجد سے لوگوں کے گریہ کرنے کی آوازیں بلند ہونے لگیں اس پر پیغمبر نے ارشاد فرمایا. -""کیا تم لوگ اس کے لئے گریہ کر رہے ہو جس کی نصرت سے تم دوری اختیار کروگے ؟

مقتل لہوف صفحہ ٢١

عید الزھراء ع اور آیت اللہ کاشف الغطاء رح کی تحقیق

عید الزھراء ع اور آیت اللہ کاشف الغطاء رح کی تحقیق

سؤال: أخبرونا عن أيام الربيع العشرة المنسوبة إلى فرحة الزهراء سلام الله عليها ومتى فرحت والرجل طعن في اليوم السادس والعشرين من ذي الحجة ومات يوم التاسع والعشرين منه وذلك بعد وفاتها فكيف فرحت؟

الجواب: إن المعروف عند كثير من الشيعة من قديم الزمان أن هذه الأيام أيام فرح وسرور كما ذكر السيد ابن طاووس في الإقبال حيث قال :وجدنا جماعه من العجم والأخوان يعظمون السرور في هذا اليوم أي اليوم التاسع من ربيع ويذكرون أنه يوم هلاك كذا وأشار إلى الرواية الضعيفة المنسوبة إلى الصدوق وقال السيد رضوان الله عليه لم أجد رواية يعتمد عليها تؤيد تلك الرواية .

ولكن لعل فرح الشيعة بذلك اليوم من جهة أن الإمام الحسن العسكري سلام الله عليه توفي على أصح الروايات يوم الثامن من ربيع الأول ويكون يوم التاسع أول يوم من إمامة الحجة عجل الله فرجه وينبغي أن يتخذه المؤمنون عيدا كما يتخذون - الناس - أيام جلوس ملوكهم عيدا ثم ذكر بعض التوجيهات لاحتمال كون قتل الرجل في ربيع وكلها في غاية البعد.انتهى ما أفاده مع شرح وتوضيح .

وأقول أيضا: ويحتمل أن يكون سبب فرحة الزهراء سلام الله عليها هو أن اليوم التاسع والعاشر من ربيع الأول هو يوم اقتران أبيها رسول الله سيد الكائنات بوالدتها البرة الطاهرة خديجة الكبرى ولاشك أن الزهراء كانت تظهر الفرحة والسرور بذلك لذلك اليوم من كل سنه افتخارا بذلك الشرف العظيم والخير العميم ويكون قد بقيت عادة إظهار هذا الفرح متوارثا عند مواليها من الشيعة في ذلك اليوم كل سنه ولكن على مرور السنين جهلوا السبب ثم حوره بعض الدساسين إلى غير وجهه الصحيح وبقي الاسم معروفا عندهم وهو فرحة الزهراء عليها السلام والسبب مجهولا.

ومهما يكون الأمر فليس كونه يوم فرح وسرور عند الشيعة هو أن يؤذي بعضهم بعضا ويتجاسر بعضهم على بعض بيد أو لسان أو يستعملوا بعض المفرقعات المزعجة كما يستعمله بعض عوام النجف حاشا عقلائهم وأفضالهم وسرى ذلك الشعار الخبيث إلى جمله من بلاد الشيعة فإن جميع ذلك من أسوء الكبائر وإيذاء المؤمن محاربة مع الله عز وجل وإيذاء فظيع للأئمة ، ومن أكبر المصائب على الزهراء وقد قاومنا هذه العادات السيئة منذ عدة سنين وخطبنا الناس في الصحن الشريف ووعظناهم حتى خففت وطأة هذه المنكرات ولم يبق منها إلا الشيء اليسير بالنسبة إلى السابق وأرجو بتوفيقه تعالى أن لا يبقى لها أثر إن شاء الله وإنما الفرحة والسرور أن يجلس المؤمنون في نواديهم الخاصة ويتلون القصائد والأشعار البديعة في مدائح أهل البيت عليهم السلام وذكر مناقبهم ولو بالأصوات الحسنه التي لم تبلغ حد الغناء المحرم

وفقنا الله جميعا للأعمال الصالحة والتجارة الرابحة في الدارين إن شاء الله

The "Vaseelah"-Explained by Imam Ali (a.s)

The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace.

Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Allah is greater and grief more incumbent, and he is more blameworthy before Allah.

Nahjul Blagha

sermon number 108.

Amir al-mu'minin about concocted traditions and contradictory sayings of the Prophet current among the people,

someone Amir al-mu'minin about concocted traditions and contradictory sayings of the Prophet current among the people, whereupon he said:

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Certainly what is current among the people is both right and wrong, true and false, repealing and repealed, general and particular, definite and indefinite, exact and surmised. Even during the Prophet's days false sayings had been attributed to him, so much so that he had to say during his sermon that, "Whoever attributes falsehoods to me makes his abode in Hell." Those who relate traditions are of four categories, (2) no more.

First: The lying hypocrites

The hypocrite is a person who makes a show of faith and adopts the appearance of a Muslim; he does not hesitate in sinning nor does he keep aloof from vice; he wilfully attributes false things against the Messenger of Allah - may Allah bless him and his descendants. If people knew that he was a hypocrite and a liar, they would not accept anything from him and would not confirm what he says.

Rather they say that he is the companion of the Prophet, has met him, heard (his sayings) from him and acquired (knowledge) from him. They therefore accept what he says. Allah too had warned you well about the hypocrites and described them fully to you. They have continued after the Holy Prophet. They gained positions with the leaders of misguidance and callers towards Hell through falsehoods and slanderings. So, they put them in high posts and made them officers over the heads of the people, and amassed wealth through them. People are always with the rulers and after this world, except those to whom Allah affords protection. This is the first of the four categories.

Second: Those who are mistaken

Then there is the individual who heard (a saying) from the Holy Prophet but did not memorise it as it was, but surmised it. He does not lie wilfully. Now, he carries the saying with him and relates it, acts upon it and claims that: "I heard it from the Messenger of Allah." If the Muslims come to know that he has committed a mistake in it, they will not accept it from him, and if he himself knows that he is on the wrong he will give it up.

Third: Those who are ignorant

The third man is he who heard the Prophet ordering to do a thing and later the Prophet refrained the people from doing it, but this man did not know it, or he heard the Prophet refraining people from a thing and later he allowed it, but this man did not know it. In this way he retained in his mind what had been repealed, and did not retain the repealing tradition. If he knew that it had been repealed he would reject it, or if the Muslims knew, when they heard it from him, that it had been repealed they would reject it.

Fourth: Those who memorise truthfully

The last, namely the fourth man, is he who does not speak a lie against Allah or against His Prophet. He hates falsehood out of fear for Allah and respect for the Messenger of Allah, and does not commit mistakes, but retains (in his mind) exactly what he heard (from the Prophet), and he relates it as he heard it without adding anything or omitting anything. He heard the repealing tradition, he retained it and acted upon it, and he heard the repealed tradition and rejected it. He also understands the particular and the general, and he knows the definite and indefinite, and gives everything its due position.

The sayings of the Prophet used to be of two types. One was particular and the other common. Sometimes a man would hear him but he would not know what Allah, the Glorified, meant by it or what the Messenger of Allah meant by it. In this way the listener carries it and memorises it without knowing its meaning and its real intention, or what was its reason. Among the companions of the Messenger of Allah all were not in the habit of putting him questions and ask him the meanings, indeed they always wished that some Bedouin or stranger might come and ask him (peace be upon him) so that they would also listen. Whenever any such thing came before me, I asked him about its meaning and preserved it. These are the reasons and grounds of differences among the people in their traditions.

---

(1). This was Sulaym ibn Qays al-Hilali who was one of the relaters of traditions through Amir al-mu'minin.

(2). In this sermon Amir al-mu'minin has divided the traditionists into four categories.

The first category is that of a man concocts a tradition and attributes it to the Prophet. Traditions were in fact falsified and attributed to him, and this process continued, with the result that numerous novel traditions came into being. This is a fact which cannot be denied but if anyone does deny it his basis would be not knowledge or sagacity by oratory or argumentative necessity. Thus, once, `Alamu'l-huda (Ensign of Guidance) as-Sayyid al-Murtada had a chance of meeting the Sunni `ulama' (scholars) in confrontation and on this occasion as-Sayyid al-Murtada proved by historical facts that the traditions related about the merits of the great companions are concocted and counterfeit. On this, the (Sunni) `ulama' argued that it was impossible that someone should dare speak a lie against the Prophet and prepare a tradition himself and attribute it to him. as-Sayyid al-Murtada said there is a tradition of the Prophet that:

A lot of false things will be attributed to me after my death and whoever speaks a lie against me would be preparing his abode in Hell. (al-Bukhari, vol.1, p.38; vol.2, p.102; vol.4, p.207; vol.8, p.54; Muslim, vol.8, p.229; Abu Dawud, vol.3, pp.319-320; at-Tirmidhi, vol.4, p.524; vol.5, pp.35-36, 40, 199, 634; Ibn Majah, vol.1, pp.13-15)

If you regard this tradition as true then you should agree that false things have been attributed to the Prophet, but if you regard it false, this would prove our point. However, these were people whose hearts were full of hypocrisy and who used to prepare traditions of their own accord in order to create mischief and dispersion in religion and to misguide Muslims of weak convictions. They remained mixed with them as they used to do during the lifetime of the Prophet; and just as they remained busy in activities of mischief and destruction in those days, in the same way, even after the Prophet, they were not unmindful of deforming the teachings of Islam and metamorphosing its features. Rather, in the days of the Prophet they were always afraid lest he unveiled them and put them to shame, but after the Prophet their hypocritical activities increased and they attributed false things to the Prophet without demur for their own personal ends, and those who heard them believed in them because of their status as companions of the Prophet, thinking that whatever they said was correct and whatever they gave out was true. Afterwards also, the belief that all the companions are correct put a stopper on their tongues, as a result of which they were taken to be above criticism, questioning, discussion and censure. Besides, their conspicuous performance had made them prominent in the eyes of the government, and also because of this it needed courage and daring to speak against them. This is proved by Amir al-mu'minin's words:

These people gained positions with the leaders of misguidance and callers towards Hell, through falsehood and slanderings. So, they put them in high posts and made them officers over the heads of the people.

Along with the destruction of Islam, the hypocrites also aimed at amassing wealth, and they were doing so freely by claiming to be Muslims, because of which they did not want to remove the veil of Islam (from their faces) and to come out openly, but they wanted to continue their Satanic activities under the garb of Islam and engaged themselves in its basic destruction and spreading of division and dispersal by concocting traditions. In this connection, Ibn Abi'l-Hadid has written:

When they were left free they too left many things. When people observed silence about them they also observed silence about Islam, but they continued their underground activities such as the fabrication of falsehoods to which Amir al-mu'minin has alluded, because a lot of untrue matters had been mixed with the traditions by the group of people of wrong beliefs, while some of them also aimed at extolling some particular party with whom they had other worldly aims as well.

On the expiry of this period, when Mu`awiyah took over the leadership of religion and occupied the throne of temporal authority, he opened an official department for the fabrication of false traditions, and ordered his officers to fabricate and popularise traditions in disparagement of the Ahlu'l-bayt (the Household of the Holy Prophet) and in extolment of `Uthman and the Umayyads, and announced rewards and grants of land for this work. Consequently, a lot of traditions about self-made distinctions gained entry in the books of traditions. Thus, Abu'l-Hasan al-Mada'ini has written in his book Kitab al-ahdath and Ibn Abi'l-Hadid has quoted it, namely:

Mu`awiyah wrote to his officers that they should take special care of those who were adherents of `Uthman, his well-wishers and lovers and to award high positions, precedence and honour to those who related traditions about his merits and distinctions, and to convey to him whatever is so related by any person, along with his name, the name of his father and the name of his tribe. They did accordingly and heaped up traditions about the merits and distinctions of `Uthman because Mu`awiyah used to award them rewards, clothes, grants and lands.

When the fabricated traditions about the merits of `Uthman had been spread throughout the realm, with the idea that the position of the earlier Caliphs should not remain low, Mu`awiyah wrote to his officers:

As soon as you receive this order of mine you should call upon the people to prepare traditions about the distinctions of the companions and other caliphs also, and take care that if any Muslim relates any tradition about Abu Turab (`Ali) you should prepare a similar tradition about the companions to contradict it because this gives me great pleasure and cools my eyes, and it weakens the position of Abu Turab and his partymen. and is more severe to them than the merits and distinctions of `Uthman.

When his letters were read to the people, a large number of such traditions were related extolling the companions that are all fabricated with no truth at all. (Sharh Nahj al-balaghah, vol. 11, pp. 43-47)

In this connection Abu `Abdillah Ibrahim ibn Muhammad ibn `Arafah known as Niftawayh (244/858-323/935) who was one of the prominent scholars and traditionists has written, and Ibn Abi'l-Hadid has quoted him, that:

Most of the false traditions about the merits of the companions were fabricated during the days of Mu`awiyah in order to gain position in his audience because his view was that in this way he could disgrace Banu Hashim and render them low. (ibid.)

After that, fabrication of traditions became a habit, the world seekers made it a means of securing position with kings and nobles and to amass wealth. For example, Ghiyath ibn Ibrahim an-Nakha`i (2nd cent. A.H.) fabricated a tradition about the flight of pigeons, in order to please al-Mahdi ibn al-Mansur (the `Abbasid Caliph) and to secure position near him. (Tarikh Baghdad, vol.12, pp.323-327; Mizan al-i`tidal, vol.3) pp.337-338; Lisan al-mizan, vol.4, p.422). Abu Sa`id al-Mada'ini and others made it a means of livelihood. The limit was reached when the al-Karramiyyah and some of the al-Mutasawwifah gave the ruling that the fabrication of traditions for the prevention of sin or for persuasion towards obedience was lawful. Consequently, in connection with persuading and dissuading, traditions were fabricated quite freely, and this was not regarded against the religious law or morality. Rather, this work was generally done by those who bore the appearance of asceticism or fear of Allah and who passed their nights in praying and days in filling their registers with false traditions. An idea about the number of these fabricated traditions can be had from the fact that out of six hundred thousand traditions al-Bukhari selected only two thousand seven hundred and sixty-one traditions, (Tarikh Baghdad, vol.2, p.8; al-Irshad as-sari, vol.1, p.28; Sifatu's-safwah, vol.4, p.143). Muslim thought fit for selection only four thousand out of three hundred thousand (Tarikh Baghdad, vol.13, p.101; al-Muntazam, vol.5, p.32; Tabaqat al-huffaz, vol.2, pp.151,157; Wafayat al-a`yan, vol.5, p.194). Abu Dawud took four thousand and eight hundred out of five hundred thousand (Tarikh Baghdad, vol.9, p.57; Tabaqat al-huffaz, vol.2, p.154; al-Muntazam, vol.5, p.97; Wafayat al-a`yan, vol.2, p.404), and Ahmad ibn Hanbal took thirty thousand out of nearly on million traditions (Tarikh Baghdad, vol.4, p.419-420; Tabaqat al-huffaz, vol.2, p.17; Wafayat al-a`yan, vol.1, p.64; Tahdhib at-tahdhib, vol.1, p. 74). But when this selection is studied some traditions which come across can, in no circumstances, be attributed to the Prophet. The result is that a group of considerable number has cropped up among Muslims who, in view of these (so-called) authoritative collections and true traditions, completely reject the evidentiary value of the traditions, (For further reference see al-Ghadir, vol.5, pp. 208-378).

The second category of relaters of traditions are those who, without appreciating the occasion or context, related whatever they could recollect, right or wrong. Thus, in al-Bukhari (vol.2, pp.100-102; vol.5, p.98); Muslim (vol.3, pp. 41-45); at-Tirmidhi (vol.3, pp. 327-329); an-Nasa'i (vol.4, p.18); Ibn Majah (vol.1, pp.508-509); Malik ibn Anas (al-Muwatta' vol.1, p.234); ash-Shafi`i (Ikhtilaf'l-hadith, on the side lines of "al-Umm", vol.7, p.266); Abu Dawud (vol.3, p.194); Ahmad ibn Hanbal (vol.1, pp.41,42) and al-Bayhaqi (vol.4, pp.72-74) in the chapter entitled 'weeping over the dead' it is stated that when Caliph `Umar was wounded Suhayb came weeping to him, then `Umar said:

O' Suhayb, you weep over me, while the Prophet had said that the dead person is punished if his people weep over him.

When after the death of Caliph `Umar this was mentioned to `A'ishah, she said: "May Allah have mercy on `Umar. The Messenger of Allah did not say that weeping of relations causes punishment on the dead. but he said that the punishment of an unbeliever increases if his people weep over him." After this `A'ishah said that according to the Holy Qur'an no person has to bear the burden of another, so how could the burden of those who weep be put on the dead. After this the following verse was quoted by `A'ishah:

. . . And no bearer of burden shall bear the burden of another; (Qur'an, 6:164; 17:15; 35:18; 39:7; 53:38).

The wife of the Holy Prophet `A'ishah relates that once the Prophet passed by a Jewish woman over whom her people were weeping. The Prophet then remarked, "Her people are weeping over her but she is undergoing punishment in the grave."

The third category of the relaters of traditions is of those who heard some repealed traditions from the Prophet but could not get any chance to hear the repealing traditions which he could relate to others. An example of a repealing tradition is the saying of the Prophet which also contains a reference to the repealed tradition, namely: "I had disallowed you to visit graves, but now you can visit them." (Muslim, vol.3, p.65; at-Tirmidhi, vol.3, p.370; Abu Dawud, vol.3, pp. 218, 332; an-Nasa'i, vol.4, p. 89; Ibn Majah, vol.1, pp. 500-501; Malik ibn Anas, vol.2, p. 485; Ahmad ibn Hanbal, vol.1, pp.145, 452; vol.3, pp.38, 63, 66, 237, 350; vol.5, pp. 350, 355, 356, 357, 359, 361; al-Hakim, al-Mustadrak, vol.1, pp. 374-376; and al-Bayhaqi, vol.4, pp. 76-77). Herein the permission to visit graves has repealed the previous restriction on it. Now, those who heard only the repealed tradition continued acting according to it.

The fourth category of relaters of traditions is of those who were fully aware of the principles of justice, possessed intelligence and sagacity, knew the occasion when a tradition was first uttered (by the Prophet) and were also acquainted with the repealing and the repealed traditions, the particular and the general, and the timely and the absolute. They avoided falsehood and fabrication. Whatever they heard remained preserved in their memory, and they conveyed it with exactness to others. It is they whose traditions are the precious possession of Islam, free from fraud and counterfeit and worthy of being trusted and acted upon. That collection of traditions which has been conveyed through trustworthy bosoms like that of Amir al-mu'minin and has remained free from cutting, curtailing, alteration or change particularly present Islam in its true form. The position of Amir al-mu'minin in Islamic knowledge has been most certainly proved through the following traditions narrated from the Holy Prophet such as:

Amir al-mu'minin, Jabir ibn `Abdullah, Ibn `Abbas and `Abdullah ibn `Umar have narrated from the Holy Prophet that he said:

I am the city of knowledge and `Ali is its door. He who wants to acquire (my) knowledge should come through its door. (al-Mustadrak, vol.3, pp. 126-127; al-Isti`ab, vol.3, p.1102; Usd al-ghabah, vol.4, p.22; Tarikh Baghdad, vol.2, p.377; vol.4, p.348; vol.7, p.172; vol.11, pp. 48-50; Tadhkirah al-huffaz; vol.4, p.28; Majma` az-zawa'id, vol.9, p.114; Tahdhib at-tahdhib, vol.6, p.320; vol.7, p.337; Lisan al-mizan, vol.2, pp.122-123; Tarikh al-khulafa', p.170; Kanz al-`ummal, vol.6, pp.152,156,401; `Umdah al-qari, vol.7, p.631; Sharh al-mawahib al-ladunniyyah, vol.3, p.143).

Amir al-mu'minin and Ibn `Abbas have also narrated from the Holy Prophet that:

I am the store-house of wisdom and `Ali is its door. He who wants to acquire wisdom should come through its door. (Hilyah al-awliya', vol.1, p.64; Masabih as-sunnah, vol.2, p.275; Tarikh Baghdad, vol.11, p.204; Kanz al-`ummal, vol.6, p.401; ar-Riyad an-nadirah, vol.2, p.193).

If only people could take the Prophet's blessings through these sources of knowledge. But it is a tragic chapter of history that although traditions are accepted through the Kharijites and enemies of the Prophet's family, whenever the series of relaters includes the name of any individual from among the Prophet's family there is hesitation in accepting the tradition.

لوگون نے حضرت علی عہ سے انحراف کیون کیا تھا؟

لوگون نے حضرت علی عہ سے انحراف کیون کیا تھا؟

راوی نے امام علی رضاعہ سے پوچھا "لوگون نے امیرالمومنین عہ سے انحراف کیون کیا اور آپکو چھوڑ کر غیر کی طرف کیون مائل ہوئے جب وہ آپ عہ کی فضیلت اور سبقت اسلام اور رسول خدا صہ سے آپ کی نسبت کو بخوبی جانتے تھے"؟

امام علی رضاعہ نے فرمایا "لوگ آپ عہ کی فضیلت سے اچھی طرح اگاہ تھے مگر اس کے باوجود آپ عہ کے غیر کی طرف اس وجہ سے مائل ہوئے کے آپ عہ نے ان کے دادا، بھائی، چچا، مامون اور قریبی رشتیدارون کو قتل کیا تھا اس کی وجہ سے ان کے دلون مین آپ عہ کے خلاف کینہ جمع ہوچکا تھا اسی لیے انھین آپ کی حکمرانی اچھی نہین لگتی تھی کیونکہ رسول خدا صہ کے زمانے مین جھاد مین جتنی قربانینان آپ عہ کی تھین اتنی کسی اور کی نہین تھین۔
اسی لیے لوگ آپ عہ سے منحرف ہوگئے"۔

عیون اخبار رضا جلد 2 صفحہ 176

’’زھب‘‘ اور ’’فضہ‘‘

<بسم اللہ الرحمن الرحیم>

حدثنا أبو محمد الحسن بن حمزة العلوي الحسيني - رضي الله عنه - قال:
حدثنا محمد أميدوار، عن محمد بن الحسن الصفار، عن يعقوب بن يزيد الأنباري، عن ابن
أبي عمير، عن هارون بن خارجة، عن أبي عبد الله عليه السلام قال: لعن الله الذهب
والفضة لا يحبهما إلا من كان جنسهما. قلت: جعلت فداك الذهب والفضة؟ قال عليه السلام: ليس حيث تذهب إليه، إنما الذهب الذي ذهب بالدين والفضة التي أفاض الكفر.

ھارون بن خارجہ سے روایت ہے کہ امام صادق (ع) نے فرمایا:
اللہ عزوجل نے’’زھب‘‘ اور ’’فضہ‘‘ پر لعنت کی ہے کہ ان دونوں سے محبت نہیں رکھتا مگر وہ کہ جو انہی کی جنس سے ہو۔۔ میں نے عرض کی مجھے آپ کا فدیہ قرار دیا جائے ! یہ (ذھب اور فضہ سے مراد ) سونا اور چاندی ؟
امام (ع) نے فرمایا : ایسا نہیں ہے جس طرف تم گئے ہو ۔ ذھب سے مراد فقط وہ شخص ہے کہ جو دین سے چلا جائے اور فضہ سے مراد وہ کہ جو اپنے کو کفر تک پہنچا دئے

حوالہ: معانی الاخبار ۔ باب 348 ۔ صفحہ 360 ۔ مصنف: شیخ صدوق رح طبع کراچی

حدیث کی سند صحیح ہے ۔ اور شیخ صدوق رح نے بھی کہا (صحيح عندي) ’’ یہ میرے نزدیک صحیح ہے

وہ عالم جو اپنے علم کےمتابِک عمل نہیں کرتا

بسم الله الرحمان الرحیم

السلام علیکم

حضرت علی عالیہ السلام نے فرمایا-

وہ عالم جو اپنے علم کےمتابِک عمل نہیں کرتا اس سرگرداں جاہل کے مانند ہے جو جہالت کی سرمستیوں سے ہوش مے نہیں ہوتا بلکی اس پر الله کی حجت زیادہ ہے،اور حسرت و افسوس اس کے لئے لازم و ضروری ہے،اور الله کے نزدیک وہ زیادہ قابل مذمّت ہے.

نہج البلاغہ خطبہ ١٠٨

کیا مولا علی ع نے بطور اعجاز زمینی مراحل کو طے کیا ؟

سوال: ہم آپ کی ولایت تکونیہ پر رائے کو جانتے ہیں ، سوال یہ ہے کہ آپ ان روایات کے بارے میں کیا فرمائیں گے جس میں ذکر ہے کہ مولا علی ع نے بطور اعجاز زمینی مراحل کو طے کیا ؟

جواب: ایسی بعض روایات موجود ہیں جو اس معنی پر دلالت کرتی ہیں جیسے کہ ایک روایت میں ذکر ہے کہ امام علی ع مدائن کی طرف گئے جب سلمان فارسی کی وفات ہوئی تو ان کی تجھیز و تدفین کے لئے گئے ، اور اسی طرح دوسری روایت میں پاتے ہیں کہ امام جواد ع اپنے والد کے غسل و تدفین کے لئے بطور اعجاز ایک مقام سے دوسرے مقام گئے اور لیکن یہ روایات صحیح نہیں ہیں ۔جو مسئلہ ہے کہ امام کو صرف امام ہی غسل دیتا ہے اور اس کا جنازہ پڑھتا ہے ، اس کا شیخ مفید رہ اپنی کتاب (تصحيح الاعتقاد) میں انکار کرتے ہیں اور اسی طرح یہ ہمارے نزدیک بھی ثابت نہیں ہے کہ امام ع کو امام ہی غسل دے گا اور امام کی جنازہ امام ہی پڑھائے گا ،پھر امام علی ع کیسے مدائن کی طرف سلمان فارسی کی نماز جنازہ اور تدفین کے لئے جاتے ہیں اور جبکہ وہ ابوذر الغفاری کے مثل ہو اور ان دوسرے اصحاب میں سے تھے جو ولایت امام ع کو مانتے تھے اور اس عقیدہ پر عمل پیرا تھے اور لیکن امام ع نے ابوذر کے ساتھ یہ معاملہ نہیں کیا (کہ ان کے لئے بھی بطور اعجاز جا کر غسل و تدفین کرتے )بلکہ ان کی وفات ایسی ہی ہوئی جیسے دوسرے لوگوں کی ہوتی ہے اور ان کی تدفین بھی ایسی ہی ہوئی جیسے باقی لوگ دفن ہوتے ہیں ، پس یہ روایات اکثر لوگوں کے درمیان مشہور ہیں ، سند کے لحاظ سے قابل اعتبار نہیں ہیں‌۔

سید فضل اللہ
التاريخ: 5 شعبـان 1430 هـ الموافق: 15/08/2009 م

سوال -کیا زكواة دیتے وقت مستحق کو یہ بتانا ضروری ہے کی اس کو زكواة دی جا رہی ہے؟

السلام علیکم

سوال -کیا زكواة دیتے وقت مستحق کو یہ بتانا ضروری ہے کی اس کو زكواة دی جا رہی ہے؟

جواب- جی نہیں، زكواة دیتے وقت مستحق کو یہ بیاتا جانا ضروری نہی ہے کی اس کو زكواة دی جا رہی-

""عآصم بن حمید نے ابی بصیر سے روایت کی ہے کی ان کا بیان ہے کی ہم نے ایک مرتبہ امام محمّد باقر عالیہ السلام  سے عرض کیا کی ہمارے اصحاب مے سے جس کو رقم زكواة لینے سے حیا اور شرم دامن گیر ہے تو کیا اس کو رقم ویسے ہی دے دی جائے اور اس کو یہ نہ بتایا جائے کی یہ رقم زكواة کی ہے؟آپ عالیہ السلام نے فرمایا ایسا ہی کرو زكواة کا نام لے کر اس مرد مومن کو ذلیل نہ کرو.""

من لا یحضرہ الفقیہ
جلد ٢ صفحہ ٢٠

کیا ١٤ معصومین کا آدم عالیہ السلام کے پہلے خلق کیا جانا ثابت ہے؟

شیخ مفید رہ فرماتے ہیں کہ

پس جہاں تک اس بات کا تعلق ہے کہ معصومین ع کی ذوات مقدسہ آدم ع سے پہلے موجود تھی ، پس یہ باطل نظریہ ہے اور حق سے دور ہے ، اس کا کوئی بھی ، حق کو حآصل کرنے والا اعتقاد نہیں رکھتا اور نہ کوئی عالم اس کا ایمان رکھتا ہے ، یہ غالیوں کے جاہل گروہ میں سے کچھ قائل ہیں اور ان گھٹیا قسم کے شیعہ لوگ جن کے پاس کوئی بصیرت نہیں ان حشویہ کے سمجھنے کے لئے اور نہ ہی کلام کی حقیقت کے لئے

فأما أن يكون ذواتهم عليهم السلام كانت قبل آدم موجودة ، فذلك باطل بعيد من الحق ، لا يعتقده . محصل ولا يدين به عالم ،وإنما قال به طوائف من الغلاة الجهال، والحشوية من الشيعة الذين لا بصر لهم بمعاني الأشياء ولا حقيقة الكلام.

- المسائل العكبرية - الشيخ المفيد ص 28

قابل احترام کون؟

حضرت علی امیر المومنین عالیہ السلام نے فرمایا -

جو لوگوں کا پیشواء بنتا ہے اس کو دوسروں کو تعلیم دینے سے پہلے خود کو تعلیم دینی چاہیے،اور زبان سے درس اخلاق دینے سے پہلے اپنی سیرت و کردار سے تعلیم دینی چاہیے،اور جو اپنے نفس کی تعلیم وہ تادیب کر لے وہ دوسروں کو تعلیم و تادیب کرنے والوں سے زیادہ احترام کا مستحق ہے-

نہج البلاغہ
حکمت ٧٣ صفحہ ٦٠٣

حضرت علی عہ نے اپنے دور خلافت مین فدک کیون نہین واپس لیا

حضرت علی عہ نے اپنے دور خلافت مین فدک کیون نہین واپس لیا

راوی نے امام علی رضا عہ سے پو چھا کے امیرلمومنین نے اپنی ظاھری خلافت مین فدک واپس کیون نھین لیا؟

امام علی رضا عہ نے فرما یا ھم اھلبیت کا شیوہ یہ ہے کے اگر کوٰی ظلم کرکے ہم سے کچھہ چھین لے تو جب تک خدا ہمین ہمارا حق واپس نہ کرے اس وقت تک ہم خود واپس نھین لیا کرتے- البتہ ہم لوگون کے غصب شدھ حقوق واپس دلواتے ہین اور اپنے غصب شدہ مال کو واپس نہین لیا کرتے. 

عیون اخبار رضا جلد 2 صفحہ 188

کیا رسول اللہ ع اور آئمہ اھل بیت ع میں سے ہر کسی کی شہادت یا قتل ثابت ہے ؟ شیخ مفید رہ کی تحقیق

کیا رسول اللہ ع اور آئمہ اھل بیت ع میں سے ہر کسی کی شہادت یا قتل ثابت ہے ؟ شیخ مفید رہ کی تحقیق 

فأما ما ذكره أبو جعفر - رحمه الله - من مضي نبينا والأئمة - - بالسم والقتل، فمنه ما ثبت، ومنه ما لم يثبت، والمقطوع به أن أمير المؤمنين والحسن والحسين - - خرجوا من الدنيا بالقتل ولم يمت أحدهم حتف أنفه، وممن مضى بعدهم مسموما موسى بن جعفر - - ويقوى في النفس أمر الرضا - - وإن كان فيه شك، فلا طريق إلى الحكم فيمن عداهم بأنهم سموا أو اغتيلوا أو قتلوا صبرا، فالخبر بذلك يجري مجرى الإرجاف، وليس إلى تيقنه سبيل

تصحيح اعتقادات الإمامية - الشيخ المفيد - ص 131 – 132

شیخ مفید رہ ، اپنی کتاب تصیح الاعتقاد میں فرماتے ہیں کہ 

"جو کچھ شیخ صدوق رہ نے رسول اللہ ع اور آئمہ اھل بیت ع کے حوالے سے بیان کیا ہے کہ ان کی اموات یا تو زھر کے ذریعے سے ہوئی ہے یا پھر قتل کے ذریعے سے تو حقیقت یہ ہے کہ ان میں سے بعض کی شہادت ثابت ہے اور بعض کی نہیں ۔ جن کی شہادت ثابت ہے ان میں امیرالمومنین امام علی ع ، امام حسن اور امام حسین شامل ہیں کہ یہ بررگوار اس دنیا سے قتل کے ذریعے سے گئے اور ان میں سے کسی نے بھی اپنی طبیعی وفات نہیں پائی ۔ امام موسی ٰ بن جعفر ع کو زھر کے ذریعے سے شہھد کیا گیا ۔ قوی گمان یہ ہی ہے کہ امام رضا ع کو بھی زھر دیا گیا تھا اگرچہ یہ خبر ثابت نہیں ہے ۔ جہاں تک بقیہ آئمہ اھل بیت ع کی وفات کا تعلق ہے تو ان کی وفات نہ ہی زھر سے ہوئی ، نہ ہی قتل سے اور نہ ہی مذہبی تعصب کی بنا پر قتل ہوئے ، اس دعویٰ پر ہمارے پاس کوئی معتبر وضاحت نہیں ہے ، جبکہ اس پر آنے والے اخبارمیں بہت زیادہ ابہام پایا جاتا ہے جو کہ یقین یا حتمی فیصلہ کا فائدہ نہیں دیتے 

بدعت کے بارے مے جناب امیر المومنین علیہ السلام کا فرمان ،

بدعت کے بارے مے جناب امیر المومنین علیہ السلام کا فرمان ،

بسم الله الرحمان الرحیم

، السلام علیکم.

بدعت کے بارے مے جناب امیر المومنین علیہ السلام کا فرمان ،

الله مخلوق مے سب سے زیادہ اس شخص سے نفرت کرتا ہے وہ وہی شخص ہے جو راہ مستقیم پر قیام نہی رہتا اور بدعتی کاموں کا گرویداں ہو جاتا ہے -اسے بدعت کی لت بھی رہتی ہے اور اسی کے ساتھ روزے نماز سے بھی چمٹا رہتا ہے یہ لت پھر اس سے چھٹتی نہی ہے،ان حالات مے وہ جن لوگوں سے ملتا ہے وہ اور زیادہ گمراہ ہوتا جاتا ہے-لوگ اس کو گمراہ کرتے ہے اور وہ دیگر لوگوں کو گمراہ کرتا ہے ،اس طرح جو لوگ اسکی وجہ سے گمراہ ہوتے ہیں ان کے گناہوں کا بوجھ بھی وہ لاد لیتا ہے جب کی اس کے اپنے گناہوں کا بہت بڑا بوجھ بھی اس کے کاندھوں پر ہوتا ہے،یہ ایسا شخص ہوتا ہے جو جہالت کی گندگی کا بوجھ بڑھاتا چلا جاتا ہے اور اپنے گرد جاہلوں کو جمع کرتا ہے-اور ایسے لوگوں کو کوئی ہدایت نہیں دے سکتا.، ان کو اتنی تمیز بھی باقی نہی رہتی حیا کی بغاوت اور انحراف کے دبیز سیاہ اندھیرے انہیں نگل رہے ہیں،پھر بھی وہ لوگ ظاہر کرتے ہیں کی ان سے زیادہ علم کسی اور شخص کے پاس نہیں ہے،جب کی ان کا عمل وہ کردار علم سے کورا ہوتا ہے 
....(آگے اگلی پوسٹ مے جاری) 

حوالہ (شیخ المفید کتاب الارشاد، ص ٢٢٨)

Daughters of Prophet (a.s) (An Account of the Prophet’s Children)

It is narrated through authentic chains of narrators from Imam Sadiq (a.s.) that Lady Khadija bore Qasim and Tahir, alias Abdullah, and Umm Kulthum, and Ruqaiyyah and Zainab, and Fatima, who was married to Amirul Momineen (a.s.). Zainab married Abul Aas bin Rabiah from Bani Umayyah; and Uthman bin Affan married Umm Kulthum, but before she was taken to his house she departed from this life. When the Holy Prophet (S) was about to march to the Battle of Badr, he gave Uthman his other daughter, Ruqaiyyah. Mariya, the Copt, bore to the Prophet his son, Ibrahim. Mariya was presented to the Prophet along with a mule and other gifts.

Ibn Babawayh has narrated through authentic chains of narrator from Imam Ja’far Sadiq (a.s.) that among the children of the Prophet were Qasim, Tahir, Umm Kulthum, Ruqaiyyah, Zainab and Fatima from Lady Khadija. Tahir was named Abdullah. The Holy Prophet (S) married Fatima to Amirul Momineen (a.s.).

Zainab was married to Abul Aas bin Rabiah from Bani Umayyah. Umm Kulthum was married to Uthman bin Affan. But before she could be sent to his house as a bride, she passed away. Then the Holy Prophet (S) proceeded for the Battle of Badr, and married Ruqaiyyah to Uthman. Ibrahim was born from Mariya the Copt. She was a slave girl called Umm Walad.

Shaykh Tusi and Ibn Shahr Ashob etc. have narrated that no children were born to the Prophet except through Lady Khadija, except for Ibrahim who was born from Mariya, the Copt. It is well known that the Prophet had three sons: The eldest was Qasim from whom the Prophet was given the Kunniyat of Abul Qasim.

Qasim was born before Prophet’s declaration of prophethood, and his second son, Abdullah, was born after that event, for which reason he was surnamed Tayyib and Tahir. The third was Ibrahim and it is said that the Holy Prophet (S) had five sons: Apart from Abdullah, they think that Tayyib and Taher are two other sons. But the first report is more famous and correct. It is well known that Qasim was born before Abdullah but some people say to the contrary and there is consensus that both died in Mecca. Ibrahim died in Medina.

It is well known that the Holy Prophet (S) had four daughters all from Lady Khadija. The eldest was Zainab. The Holy Prophet (S) had married her before his proclamation of prophethood and before command arrived not to give daughters to infidels, to Abil Aas bin Rabia, from whom Amamah binte Abil Aas was born and Amirul Momineen (a.s.) married her after the passing away of Lady Fatima Zahra, according to the bequest of Fatima. After the martyrdom of Imam Ali (a.s.) Amama married Mughaira bin Naufal bin Harith bin Abdul Muttalib.

And Ibn Babawayh has narrated through authentic chains of narrators that Amama binte Abul Aas was born from Zainab, after the passing away of Fatima Zahra (s.a.), married Amirul Momineen (a.s.) and after his martyrdom she became the wife of Mughaira bin Naufal. After that she was struck with a serious illness and she became dumb. Imam Hasan and Imam Husain (a.s.) came to her when she could not speak.

They told her to make her bequest, but Mughaira didn’t want her to make a bequest. Imam Hasan and Imam Husain (a.s.) asked her: “Would you like to emancipate so and so slave?” She gestured positively. Then they asked if such and such action may be performed on her behalf. She nodded in assent and in this way she made her bequest and authorized the two Imams to carry out her will after her death. It is narrated that when Abul Aas was taken as a prisoner in the Battle of Badr, Zainab brought her slave who was given to her by Lady Khadija as a ransom to the Prophet for her husband.

When the Holy Prophet (S) saw him, he was reminded of Lady Khadija and he began to weep. So he requested the companions to forgo the ransom and release Abul Aas without ransom. Companions complied with his request and the Holy Prophet (S) released him with the condition that when he goes back to Mecca he will send Zainab to the Prophet. He fulfilled his promise and sent Zainab.

Then he also came to Medina and embraced Islam as was mentioned in brief before. According to one report Zainab passed away in 7 A.H. and according to another report in 8 A.H. The second daughter, Ruqaiyyah, was said to be betrothed to Atba bin Abu Lahab, but she was divorced before the consummation of marriage; she afterwards married Uthman at Medina. A son, Abdullah was born to her but he died in childhood. Ruqaiyyah died in Medina at the time of the Battle of Badr. The third daughter was Umm Kulthum and she was also married to Uthman. It is said that she died in 7 A.H.

It is mentioned by Kulaini and Qutub Rawandi through authentic chains of narrators from Yazid bin Khalifa that he says: I was with Imam Ja’far Sadiq (a.s.) when Isa bin Abdullah Qummi asked the Imam if ladies can attend the funeral prayers? The Imam replied: Mughaira bin Abil Aas claimed that in the Battle of Uhad he broke the teeth of the Prophet and injured his lips and killed Hamza; he lied in all these matters; he had come with the polytheists to fight in the Battle of Ahzab, and on the night the infidels had fled from there, the Almighty Allah had made sleep overpower him and he remained sleeping till the next morning.

When he awoke in the morning, he feared that he might be captured. So he wrapped a piece of cloth on his head and entered Medina in such a way that no one recognized him. He showed as if he was a man from Bani Saleem tribe, who used to supply horses, sheep and oils etc. for Uthman. So he asked for the house of Uthman and hid there. When Uthman came home, he saw him and said: “Woe be to you, you claim that you injured the Prophet with arrows and stones and killed Hamza. Then why have you come to Medina?”

He related his predicament to Uthman. When the daughter of the Prophet, Uthman’s wife, heard this, she began to scream and cry. Uthman comforted her and requested that she does not mention this to her father. Because Uthman himself did not have faith that the Holy Prophet (S) received divine revelation. But the Prophet’s daughter said that she will not conceal the enemy of the Prophet from her father.

Uthman knew the Holy Prophet (S) has legalized the killing of Mughairah bin Aas, and announced that whoever finds him should kill him. So he concealed him under a seat covered him with a piece of cloth. Divine revelation came to the Prophet at that same moment that Mughairah was hiding in Uthman’s house. The Messenger of Allah (S) called for Amirul Momineen (a.s.) and told him to take his sword and go to Uthman’s place and on finding Mughairah there, should slay him immediately. Amirul Momineen (a.s.) came to Uthman’s place but didn’t see Mughairah there.

His Eminence, said that Jibraeel tells me that he is concealed under a chair and covered with a cloth. After Imam Ali (a.s.) departed from Uthman’s place, Uthman brought Mughairah to the Holy Prophet (S) and according to another report he came to the Prophet alone. When he saw Uthman, he looked down and did not pay any attention to him because he was extremely modest.

Uthman said: “O Prophet of Allah, this is my Uncle, Mughairah and by the one who sent you with truth, you had given amnesty to him or I have given amnesty to him. Imam Ja’far Sadiq (a.s.) says that by the one who sent the Holy Prophet (S) with truth, Uthman had made a false statement when he said that the Holy Prophet (S) had given amnesty to Mughairah.

Thus the Holy Prophet (S) turned away from Uthman on hearing his statement so he came to the right side and repeated his statement. The Holy Prophet (S) again turned his face away. He came to the left and repeated his words. In this way he repeated this false statement four times. The fourth time, the Holy Prophet (S) said: “I give him amnesty for three days, for your sake. If I find him in Medina or its outskirts after three days I will eliminate him.

Uthman turned away and the Holy Prophet (S) said: “May the Almighty Allah curse Mughairah, and curse the one who gives shelter to him in his house, and the one who makes him mount, curse him one who feeds him, curse one who gives him water, curse one who arranges for his journey, curse one who gives him water skin, slippers, rope or bucket or some utensil or camel litter, and he counted all this upto ten on his fingers.”

Even then Uthman took him home and gave him shelter, fed him, arranged for his journey, and Uthman performed all those acts that the Prophet had cursed. On the fourth day he sent him out of Medina, and he had not even gone beyond the limits of Medina when the Almighty Allah killed his animal. He walked for some distance, his shoes broke and his feet were injured. He walked on all fours for some distance, but his knees were injured and was compelled to halt under a thorny tree. Revelation came to the Prophet that the hypocrite was at that place.

The Holy Prophet (S) called for Amirul Momineen (a.s.) and said: “You take Ammar and one more man and go to such and such place. You will find Mughairah there; eliminate him.” According to another report the Holy Prophet (S) sent Zubair and Zaid.

When they reached that place, according to first report Amirul Momineen (a.s.) killed the hypocrite and according to another traditional report, Zaid bin Haritha told Zubair, “Wait, I will kill him, because he has claimed to have killed my brother.” He implied His Eminence, Hamza by this, because the Holy Prophet (S) has established brotherhood between Zaid and Hamza.

When Uthman came to know about the killing of Mughairah, he came to his wife, the daughter of the Prophet and asked: “Did you inform your father that Mughairah was concealed in my house? He has been killed finally. The poor lady said that she has not informed the Prophet, but Uthman did not believe. He took a stick and beat her so much that she was badly injured.

She sent to her respected father, a complaint against Uthman and explained her circumstances. The Holy Prophet (S) told her to observe modesty as it was very humiliating that a lady of good religion and lineage should complain about her husband. But she had to make similar complaints a number of times and each time the Holy Prophet (S) consoled her in the same manner. At last she sent message that Uthman has almost killed me.

This time the Holy Prophet (S) called for His Eminence, Ali (a.s.) and said: “Take your sword and bring your cousin from the house of Uthman and if he restrains you, you can eliminate him. The Prophet also followed Imam Ali (a.s.) and he was filled with grief. When the Holy Prophet (S) came to Uthman’s place, Amirul Momineen (a.s.) had brought her out. When she saw her father, she began to weep aloud.

The Prophet also wept much on seeing her condition and then he brought her home. On reaching home she displayed her back to the Holy Prophet (S). It was badly injured. He said thrice: “Why did he beat you, may Allah kill him.” All this happened on a Sunday. When night fell, Uthman committed fornication with a slave girl while the Prophet’s daughter remained in pain for two days and then died on Wednesday. All attended the funeral prayer.

The Holy Prophet (S) came out with her bier and ordered Lady Fatima to accompany the bier with the ladies for believers. And Uthman also joined the funeral. When the Holy Prophet (S) saw him, he said: “One who has slept with the slave girl last night may not walk with the bier.” The Prophet repeated this statement thrice, but Uthman didn’t turn back. On the fourth time the Holy Prophet (S) said: “That person should go away or I will announce his and his father’s name and expose him among the people.”

Uthman was afraid that the Holy Prophet (S) would expose his hypocrisy and infidelity. So taking the support of a slave he caught his belly and said to the Prophet: “O Prophet, please excuse me, as I am having a ache in my belly. Please allow me to go home.” He said this in order to make sure that he is not exposed. After that he went away. And Lady Fatima Zahra (s.a.) and believer ladies recited the funeral prayer of the oppressed and martyred daughter of the Prophet and returned.

Ruqaiyyah is saved from the squeeze of the grave

Kulaini has through trustworthy chains of narrators, reported that a person asked the Imam if it is possible for anyone to escape the squeeze of the grave? Imam (a.s.) replied: “When Uthman martyred Ruqaiyyah and she was buried, the Holy Prophet (S) stood by her grave and raised his head to the sky and tears were falling from his eyes.

Then he said to the people: “I remembered the atrocities that she had to suffer, so I stood in the court of the Almighty in order to supplicate that she be saved from the squeeze of the grave. Then the Messenger of Allah (S) prayed: “O Allah, keep Ruqaiyyah safe from the squeeze of the grave for my sake.” And the Almighty Allah forgave her for the sake of the Messenger of Allah (S).

Through reliable chains of narrators, it is narrated from the same Imam that when Ruqaiyyah, the daughter of the Prophet passed away, the Messenger of Allah (S) addressed her: “Join the righteous one of our deceased. Uthman bin Mazun and his companions and Lady Fatima (s.a.) was sitting besides the grave and tears were flowing from her eye and the Messenger of Allah (S) was wiping the tears of his daughter and standing on the side of the grave, he was praying. Then he said: “I knew her weakness, so I prayed to the Almighty Allah to save her from the squeeze of the grave.

Ibn Idris has narrated through correct chains of narrators from Imam Muhammad Baqir (a.s.) that the Messenger of Allah (S) gave the hands of his daughters to two hypocrites: one was Abul Aas bin Rabi and the other was Uthman. But the Prophet did not mention their names due to dissimulation (Taqayyah).

Ayyashi has narrated that people asked Imam Ja’far Sadiq (a.s.) if the Prophet had given the hand of his daughter to Uthman. “Yes,” replied the Imam (a.s.). The narrator asked: “When he killed the Prophet’s daughter, he gave the hand of his second daughter also?” “Yes,” replied Imam (a.s.), “and the Almighty Allah has revealed the following verse in connection with his incident:

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُهِينٌ

“And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement.”[523]

Part: especially about Ibrahim, son of Prophet and his mother – some circumstances of their life

There is agreement between Shia and Sunni scholars that Mariya, the Copt was the mother of Ibrahim. And it is famous that Ibrahim was born in 8 A.H. in Medina. And when he died he was one year, two months and eight days old. According to another report, he was one year, six months and some days. It is more famous that Mariya was sent by Maquqas, King of Alexandria, as a gift for the Holy Prophet (S) and some that she was sent by Najjashi (Negus).

Ibn Babawayh has narrated through authentic chains of narrators that people asked Imam Ja’far Sadiq (a.s.) why any male issue of the Prophet did not survive? The Imam said: “Since the Almighty Allah had made him as a prophet and created Imam Ali (a.s.) for his successorship, if any male issue of the Prophet had survived, in the view of the people he would have been more deserving than Ali (a.s.) to be the successor of the Prophet. Therefore the successorship of Amirul Momineen (a.s.) would not have been proved.

Ibn Shahr Ashob has narrated from Ibn Abbas that one day the Messenger of Allah (S) had placed his son, Ibrahim on his left knee and Imam Husain (a.s.) on his right. He kissed each of them in turn. In the meantime, revelation descended upon him. When the condition returned to normal, he said: “Jibraeel had just came from the Almighty Allah and brought the message and said: “The Almighty Allah sends His greetings and says that He will not allow you to keep both of them with you and you must sacrifice one of them on the other.”

Then the Holy Prophet (S) looked at Ibrahim and then at Imam Husain (a.s.) and then he wept and said: “Ibrahim is my son, if he dies, no will be aggrieved except me. But Fatima and Ali are the parents of Husain, who is my beloved daughter and my cousin respectively. If Husain passes away, my daughter Fatima and my cousin Ali, both will be shattered and I will also be devastated. So I chose only my sorrow than make all of them sad.

O Jibraeel, I give Ibrahim as a ransom for Husain and I approve his death. So Ibrahim died after three days. After that whenever the Holy Prophet (S) used to see Imam Husain (a.s.) he used to embrace him and kissing his lips say: “I am a ransom on you, O one on whom I sacrificed my son, Ibrahim.”

Kulaini and Barqi have narrated through reliable chains of narrators from Imam Musa Kazim (a.s.) that when Ibrahim the son of the Prophet died, his death was accompanied by three strange phenomena: the first was a solar eclipse on that day, so the people said that it was because of Ibrahim’s death.

When the Holy Prophet (S) heard this he mounted the pulpit and after praise and glorification of the Almighty Allah said: “O people, sun and moon are among the signs of the Almighty Allah that move according to His command and are subservient to His commands; no one’s death or life eclipses them.

So when there is solar or lunar eclipse, you must perform the special obligatory Ayaat prayer. After that he came down from the pulpit and prayed the Ayaat prayer with the people. When he concluded the prayer, he told Imam Ali (a.s.): “O Ali, arrange for the funeral of my son. Amirul Momineen (a.s.) arose and gave the funeral bath to Ibrahim, applied camphor on his forehead etc. put shroud upon him and set out for the graveyard.

The Holy Prophet (S) accompanied the bier and reached at the grave. Then people said: “The Prophet has forgotten to pray his funeral prayer due to the shock of the tragedy. The Prophet arose and said: “Jibraeel has informed me of what you said. It is not what you think. Allah, the kind and the informed one has made five times prayers obligatory on you and for your departed ones, instead of each prayer kept one Takbir.

And He has ordered me not to pray for those who have not prayed and only pray on those who have prayed.” Then he said: “O Ali, go down into the grave from the foot side and lay my son in it.” Amirul Momineen (a.s.) entered the grave and laid the child in the grave. People said: “It is not appropriate for anyone to lay his child in the grave and to enter his grave, because the Prophet did not go down into the grave of his son.

The Holy Prophet (S) said: “It is not unlawful for you to descend into the grave of your sons, but I am not satisfied that if one of you enters the grave of his child, and opens the cords of the shroud, and Satan overpowers him and makes him protest in such a way that would destroy his divine rewards.” Saying this he returned from the grave.

Kulaini has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.) that when the Messenger of Allah (S) came to the grave of his son, Ibrahim he sat down at it facing the Qiblah and told them to place Ibrahim, head first into the grave and that the grave should be raised up.

From authentic chains of narrators, it is narrated from Imam Ja’far Sadiq (a.s.) that Ibrahim passed away from the world and the Prophet wept saying: “The eyes weep and the heart is full of grief, but we don’t say anything which may displease the Almighty Allah.” Then addressing Ibrahim said: “We are sorrowful because of your death.” Then he noticed a hole in the grave and he closed it saying: “If anyone of you does something he should complete it.”

Then he said: “O Ibrahim, join your pious ancestor, Uthman bin Mazun.” And it is mentioned in another report that when the Holy Prophet (S) became sorrowful for Ibrahim, companions remarked: “O Allah’s Messenger, you are also weeping?” His Eminence replied: “This weeping is not by way of complaint. It is due to the sadness and mercy of the heart. If a person is not merciful, the others are also not merciful on him.

According to authentic traditions, it is narrated from Imam Ja’far Sadiq (a.s.) that a date palm grew over Ibrahim’s grave shading the tomb. And as the sun went around the grave the tree used to turn in its direction so that no sunlight ever fell on the grave. So much so that the tree dried up and the grave disappeared. Then no one knew where it was.

Through authentic chains of narrators, it is narrated from the same Imam that he told his companion: “When you visit Medina, you must also visit the chambers of the mother of Ibrahim, because it was home of the Prophet and a place of his prayers.”

Ali bin Ibrahim and Ibn Babawayh have narrated through trustworthy chains of narrators from Amirul Momineen (a.s.) and Imam Ja’far Sadiq (a.s.) that when Ibrahim died, the Holy Prophet (S) was very aggrieved. Ayesha said to the Prophet: “Why are you so much aggrieved on him. He was a son of Jarih the Copt, who used to visit Mariya in Medina.

The Messenger of Allah (S) was infuriated at this and he summoned Amirul Momineen (a.s.) and told him to cut off the head of Jarih. Amirul Momineen (a.s.) took up the sword and said: “May my parents be sacrificed on you, O Allah’s Messenger, you are sending me on an errand; shall I perform it immediately like a heated rod enters the camel fur or I shall think on this for sometime so that the facts are known to me?”

The Holy Prophet (S) said: “Think upon it and don’t make haste in this matter.” Amirul Momineen (a.s.) set out in Jarih’s direction. It is mentioned in one report that Jarih was in an orchard. Amirul Momineen (a.s.) knocked at the door. Jarih came to open the door but he saw from the hole that Ali was in red fury and carrying a naked sword.

So he did not open the door, Amirul Momineen (a.s.) scaled the wall of the orchard. Jarih fled from there and Ali followed in pursuit. When he saw that Ali was going to catch him, he climbed a date tree; but when Imam Ali (a.s.) reached there, Jarih fell down from the tree in fear and his genitals were exposed. Ali’s glance automatically fell there and he saw that he was neither a male nor a female. According to another narration, he went to Ibrahim’s house and climbed the attic from window.

When he saw Amirul Momineen (a.s.) he ran away and jumped down climbed a tree. When Ali (a.s.) reached the tree, he said: “Come down, Jarih.” Jarih said: “O Ali, fear God and don’t be suspicious about my fidelity, because I am castrated.” Then he exposed himself and Ali (a.s.) saw that he was in fact as he claimed. So Ali (a.s.) brought him to the Prophet who told him to explain how all this happened.

He explained: “It is customary among the Copts that the servant who goes into their houses is castrated. And since Copts do not like non-Copts, Mariya’s father sent me as her servant to remain with her as a companion.” The Holy Prophet (S) said: “I thank the God, Who keeps away all evils from us and Who exposes the lies of the liars.” At that juncture, the following verse was revealed:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

“O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.”[524]

Thus the Almighty Allah revealed the verses of Qazaf which Ahle Sunnat say were revealed in praise of Ayesha. They were in fact revealed about the infidelity and hypocrisy of Ayesha.

Ali bin Ibrahim has narrated through authentic chains of narrators that Abdullah bin Bukair asked Imam Ja’far Sadiq (a.s.): “May I be sacrificed for you, did the Messenger of Allah (S) at anytime order the killing of Jarih? Did he know that he was wrongly blamed for it or not? And the Almighty Allah only to prove this had saved him from the sword of Amirul Momineen (a.s.).

The Imam said: The Messenger of Allah (S) was knowing that it was an allegation but he commanded thus due to some exigency; if he had ordered it seriously, Amirul Momineen (a.s.) would not have returned without killing him. But he only commanded thus so that when Ayesha comes to know that an innocent person is being killed she would repent from her sins. But Ayesha did not recant, and didn’t find the killing of an innocent Muslim disagreeable.

Notes:

[522]        The author says: That which can be concluded from the traditional reports is that Umm Kulthum married and died before the marriage and death of Ruqaiyyah. This report is more authentic and another version is also famous and a group of Shia and Sunni scholars believe that they were not real daughters of Lady Khadija, but were daughters of her sister.

It should be clear that opponents of Shia object that if Uthman had not been a Muslim, the Holy Prophet (S) would not have married two of his daughters to him. This objection is invalid due to some reasons: Firstly, this could have been before the command arrived prohibiting giving the hand of daughters to disbelievers. So by the consensus of opponents, Zainab was married to Abul Aas when he was a disbeliever and in the same way Ruqaiyyah and Umm Kulthum were married to the opponents, Atba and Atiq due to their fame in the community, but who were disbelievers, before marrying them to Uthman. The second possibility is that there was no controversy in Uthman being a Muslim at the time the Holy Prophet (S) married his daughters to him. If he had in the end denied the Nass of the Caliphate of Amirul Momineen (a.s.) and did all that makes one a disbeliever and he became a disbeliever and an apostate. The third possibility is most accurate that they were among the hypocrites and they made a display of Islam due to fear and greed, but they were actually disbelievers. And the Almighty Allah on the basis of divine wisdom had commanded the Holy Prophet (S) to act according to their apparent Islam. And he must include them among Muslims in all matters of purity, marriage and inheritance etc. therefore, the Holy Prophet (S) did not segregate them from Muslims in any matter and never acted as if they were hypocrites. Thus it is narrated by Shia as well Sunni scholars that in order to make them inclined to Islam, the Holy Prophet (S) had prayed the funeral prayer of Abdullah bin Ubayy who was a well known hypocrite. Thus if he gave a daughter to Uthman because he was apparently a Muslim, it does not prove that he was not a disbeliever from inside. And in his inclination and taking their daughter in marriage and giving ones daughter in marriage to them, the custom of Islam and exalting the word of truth had a great share. And there were many exigencies in it which are not concealed from any intelligent person who considers this matter. If the Messenger of Allah (S) had behaved with them according to their hypocrisy and did not accept their apparent Islam, except for a few weak persons no would have remained with the Prophet, as only four persons remained with Amirul Momineen (a.s.) after the passing away of the Holy Prophet (S). Its detail will come in the following pages. Fatimawas his fourth daughter, whose details will be mentioned after this in the next volume.

(The Urdu translator says: If discounting the traditional report you think upon this matter, logically, it is not likely that the Holy Prophet (S) had any daughter other than Lady Fatima Zahra (s.a.) because he has not mentioned any excellence of any of his daughters. If he had some other biological daughter, she would also have had a status equal to Fatima, because the education and training of the Prophet should have had equal effect on all his children. As many achievements of Lady Fatima, like her worship, charity and sacrifice etc. are found in books of traditions, not even one percent is mentioned about any other daughter. And as many incidents illustrating the love of the Holy Prophet (S) for Fatima, are not found with regard to any other daughter. There is not even a single incident like it, which shows that except for Fatima he had no other daughter, otherwise being the chief of the prophets it is against his equality of kindness and affection etc. as he used to teach these things to other people. Of the four daughters, how he could express, love for others. Would it not have saddened the other daughters? Such a course is very unlikely from the beloved of Allah.

This matter is not confined to this, blame comes upon the Almighty Allah also that He displayed the holy five, namely, Ali, Fatima, Hasan and Husain on the empyrean, and showed them to Prophet Adam (a.s.) and when he inquired, He mentioned their merits, which are found in all Islamic sources. But the other three daughters of the Prophet are completely omitted. Is it justice? Thus one can safely conclude that they were not biological daughters of the Prophet, otherwise such a thing would have been impossible.

[523]        Surah Aale Imran 3:178

[524]        Surah Hujurat 49:6