SHAFAQNA (Shia International News Association) – The Grand Ayatollah Vahid Khorasani said that creatures of Allah (SWT) are deprived from understanding Hazrat Fatima (AS). He pointed to a narration from the Prophet of Islam (PBUH) as reported by Sheikh Sadoogh and explained that the light of Hazrat Fatima Zahra (AS) was created before the creation of skies and the earth. On the occasion of the martyrdom of hazrat Zahra (AS), the Grand Ayatollah Vahid said when Imam Ali (AS) was burying that light of Allah with broken ribs, sent salutations to the Prophet (PBUH) and stated a remark which no one had heard of him before. Imam Ali (AS) said, my patience has ended beside this grave. The Grand Ayatollah Vahid Khorasani asked the religious scholars to travel to various areas and explain to people their duties towards the tragical events of the martyrdom of Hazrat Zahra (AS) which caused distress to the base of creation.
SHAFAQNA (Shia International News Association) – Irrespective of their affiliation to different schools of thought, people in Kashmir, the only Muslim majority region in India, come together every year to mark this event.
Tens of thousands of people actively participate in mourning rituals organized at various places in memory of Hazrat Fatima as a religious figure deeply revered by Shia Muslims across the world. Some of the prominent clerics and leaders address these gatherings, wherein they throw light on the life and personality of Hazrat Fatima (SA) and her immense contribution to the cause of Islam.
Hazrat Fatima (SA) is widely hailed as a perfect role model for women and a beacon of inspiration for all Muslims.
Known as the mother of believers and the leader of the women of paradise, Hazrat Fatima Zahra has a special status and position in the Islamic history. Her piety, wisdom and status remain unparalleled. The holy Prophet's love for his only daughter was truly immense. Before the advent of Islam in the Arabian Peninsula, people looked down to their female children. But it was in the same era that Prophet Mohammad accorded Fatima the highest degree of respect and undying love.
People here in Kashmir have paid glorious tributes to Fatima Zehra (sa), the beloved daughter of the holy Prophet. They vowed to follow her path and prayed for peace.-www.shafaqna.com/English
SHAFAQNA (Shia International News Association) -- Looking at the issue from one angle, since the bodies of living things have been created in a way that once the soul leaves the body, in accordance to the laws of nature, the body begins to smell, rot and eventually decomposes completely. Obviously, with this in mind it becomes difficult to digest or accept that a corpse can remain intact after the passing of many years.
However, one must also note that since Allāh (swt) is All-Powerful over His creation, such an incident should not be so difficult to comprehend, and one should avoid labeling it as rationally impossible, or completely uncommon. This general rule (that bodies decompose) is also subject to exceptions, hence through the permission of God, there can be factors that stop bodies from decomposing or rotting, for instance; mummification can cause a body to remain intact and unharmed, this is something proven through experience for over thousands of years. Similarly, should Allāh (swt) wish to establish a point, He can will for a person to become lifeless for many years whilst preserving their body from deterioration, then for a second time blow [their] soul back in to the body, such an example can be found in the story of the Holy Qur'ān regarding Prophet ʻUzayr (as).
Also, it is mentioned in narrations that the body of someone who performs the Friday ghusl will not decay. There are countless accounts of such events, whether they are narrated from mouth to mouth, or through news sources, where the bodies of believers after being dug up were found fragrant and intact.
Therefore, although the decomposing of a body after death is a natural occurrence, which is what happened to most of the martyrs’ bodies, if the body of a martyr is found to be intact and not have deteriorated, this shouldn’t be seen as something unfathomable since it is possible that one of the above factors may have played a role [in preserving the body].
 Aal-Imran:26; Tahrim:8.
 “Or like him who came upon a township as it lay fallen on its trellises. He said," How will Allah revive this after its death?!" So Allah made him die for a hundred years, then He resurrected him. He said," How long have you remained?" Said he," I have remained a day or part of a day." He said," Rather you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And look at the bones, how We arrange them and then clothe them with flesh!" When it became evident to him, he said," I know that Allah has power over all things”
 Friday ghusl and the body not disintegrating in the grave, 4156 (site: 4583).
SHAFAQNA (Shia International News Association) –-www.shfaqna.com/English
SHAFAQNA (Shia International News Association) – THE 1400th year of the hijra caleadar is nearing its end. Since the last two years or more a substantial amount of time, energy and money is being spent of what has come to be known as the commemoration of the end of the 14th century of hijra and the welcome of the 15th. Seminars are being held, articles written, booklets published, postage stamps issued and a lot of trinkets designed, made and sold to honour this occasion. Not even the ruling dynasty of Saudi Arabia seems to mind that all these festivities—financed with petro-dollars and arranged with the active blessings of their religious leaders—are innovations (bid'ah), which the Muslims of even a century ago knew nothing about.
It is, of course, the natural offspring of a process started a few decades ago when western imperialism established its hold in the Middle East. The Muslims of Egypt and some other countries began celebrating the (Muslim) New Year on 1st Muharram. By this act, they introduced a new "festival" in Islam.
Of course, the justifications are many. It is claimed that these 14thcentury functions are held "to assess the impact of Islam on humanity and the contribution of Muslims to various branches of learning and in the upliftment of human society", "to probe into the past successes and failures" and "to hammer out new plans for the future".
Noble ideas, indeed. And nobody—least of all, the present writer— would deny their relevance and validity. But these rationalizations do not alter the fact that this celebration is an innovation (bid'ah). If such commendable goals may justify this innovation, then one has a right to ask these Muslims as to why they condemn the commemoration of the martyrdom of Imam Husayn as an unlawful act ? Is not this mourning justified on these very grounds? The remembrance of Imam Husayn's supreme sacrifice on the altar of truth strengthens the moral fibre of the Muslims; keeps their feet firmly on the path of righteousuess and piety; and creates in them a willingness to sacrifice their all in the way of Allah. It also helps the mourners in "probing their successes and failures" of the past year, and in "chalking out a new plan" for their religious, spiritual and social "upliftment for the future."
The principle should always remain the same, shouldn't it ?
Lest there be any misunderstanding, it should be clarified here that the mourning for Imam Husayn is not a bid 'ah(innovation) at all. It was started by the Holy Prophet of Islam himself, more than 50 years before the event; and he was seen in a vision by the Mother of the believers, Umm Salmah, on the day of Husayn's martyrdom, mourning for Husayn. And Allah has ordered thousands of angels to weep on the grave of Imam Husayn till the day of resurrection. These traditions are narrated in the Sunni books, and show that this particular mourning is the sunnah of the Holy Prophet and of the angels:
1. Some 50 years before the event of Karbala, the Prophet wept when he was told by the angel that Husayn would be killed by the army of Yazid in Karbala. Then Gabriel asked, "O Prophet of God, do you want me to give you some earth from his place of martyrdom ?" The Prophet said, "Yes". Gabriel gave him a handful of earth of Karbala and the Prophet began weeping uncontrollably. This tradition is recorded in Mishkatul-Masabih, Musnadof Imam Ahmad bin Hanbal, as-Sawaiqul Muhriqah of Allamah Ibn Hajar Makki and Sirrul-'alamin of Imam Ghazali; and has been narrated by Imam Sha'abi, Imam Baihaqi, Imam Hakim and scores of other traditionalists. The Prophet gave that earth to his wife, Ummul Mu'mineen, Umm Salmah, and told her, "When you see this earth turned into blood, know that Husayn has been martyred."
2. On the 10th Muharram, 61 A.H., Umm Salmah was asleep in the afternoon when she saw the Prophet in her dream: He stood there in a tragic coadition, his hair was dusty and dishevelled, and in his hand was a bottle full of blood. Umm Salmah asked him what it was. The Prophet said, "This is the blood of Husayn and his companions. I was collecting it since this morning." Umm Salmah woke up and hurried towards the bottle which contained the earth of Karbala; she saw red blood flowing from it. Then she cried and called her relatives and started mourning for Husayn. This tradition is narrated in Musnad of Imam Ahmad bin Hanbal, as-Sawaiqul Muhriqah, Mishkatul-Masabih, Sahih of Tirmidhi and other books.
3. Shaikh 'Abdul Qadir Jilani writes ia his bookGhunyatut-Talebeen, Vol. II page 62; "70,000 angels came on the grave of Husayn bin 'Ali after his martyrdom and they are weeping on him and will remain weeping unto the Day of Judgement."
4. God says in the Qur'an about Pharaoh and his army: "neither the Sky nor the Earth wept for them and they were not given chance." (ad-Dukhaa, Verse 29)
Imam Muslim records in explanation of this ayat, "When Husayn was martyred, the Sky as well as the Earth wept on him and weeping of the sky is its being red." (Sahih of Muslim).
It is a sign of the greatness of the 10th Muharram that Allah commanded the Israelites to observe it as a day of mourning; it was accompanied by a stern warning that anybody disobeying that law would be cut off from his tribe. The following is the passage quoted from Leviticus (Chapter 23, verses 23-32):—
And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the Lord And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work; it shall be a stature for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
This command is also briefly mentioned in Leviticus 16: 29-34. To understand what is meant by the seventh month, the following facts should be kept in mind:
- The year of the Hebrews was based on lunar system. To make it coincide with solar year, a thirteenth month, Veadar, was added 7 times in a cycle of 19 years. The year began with the month of Abib (i.e., Nisan) with the new moon next before or next after the spring equinox.
- The Arabs before Islam used to follow the same system. Thus their months coincided with the Jewish months; and Rajab coincided with Abib (i.e., Nisan) of the Jews. And the Jewish 7th month coincided with Muharram of the Arabs. (In original Hebrew reckoning, this seventh month was called Ethanim; now it is called Tishri I). As the original Jewish year began near the spring equinox (i.e. 21st March of the Gregorian calendar), the seventh month was bound to occur in SeptemberOctober.
- Some time after the Exile, the Jews changed the new year from Nisan to the day of the new moon of the 7th month. Now it is their first month; except that the system of fasting and observing other laws concerning the 1st, 9th and 10th days (of the 7th month) mentioned above continues unchanged. Yom Hakippurim is faithfully observed with all due solemnity on the 10th day of the original seventh (i.e. the present first) month. (The Hebrew term, Yom Hakippurim, is rendered as Yaum-ul-Kaffarahin Arabic and Day of Atonement in English. In 1973, the world became familiar with the term 'Yom Kippur' when Egypt chose that day to start war with Israel, and thus caught them unprepared—the whole country was engaged in observing the fast and other rules of the Day of Atonement).
- In the 9th year of Hijra, Islam forbade intercalation of the additional month every leap year. "Surely the number of months with Allah is twelve . . . Postponing (of a month, i.e. by intercalation) is only an addition in disbelief..." (Qur'an, 9: 37-38) From then on, the parity between the Jewish and the Muslim calendars disappeared.
- In spite of that disparity, the Muharram of 61 A.H. began with Tishri I; and 10th Muharram, the day when Imam Husayn was martyred was 10th Tishri (Yom Hakippurim). See, for reference, the chart comparing the Hijra and Christian calendars, given in the 21st edition of al-Munjid. Thus the relationship of Yom Hakippurim with 10th Muharram was true not only because originally Muharram used to coincide with Tishri, but also because the martyrdom actually occurred on that very day.
I once discussed this commandment with Professor N. Q. King, of California University. I told him that, as apparently no significant historical event had happened on that day in Jewish history, one might safely say that it was a sort of prognosis of the martyrdom of Imam Husayn. The Professor wrote about it to his colleague, Dr. Mishael Maswari-Caspi, who very kindly wrote to me on March 28, 1978. In this letter, he writes, inter alia, on this subject as follows:
"If there is a link between the 10th of Al-Muharram and Yom Hakippurim, it is not just a coincidence, but emphasizes that we are truly close to each other." He agreed that "in both places, Leviticus 23 and Leviticus 16, historicization is not emphasized. Nor is the historical connection brought out in Tractate Yoms, the tractate dealing in many details of the Day of Atonement." He further writes that "although no historical correlation is found, the spiritual and religious aspects are of utmost importance in both Bible and Talmud, whereas in the Midrashic literature (Midrash Tanhuma, Tisa 31) they relate this holy day to the event of bringing the tablets of the Covenant from Mount Sinai. It says 'The first time he went down on the 17th of Tammuz. He saw the calf and he broke the tablets. For two days he punished the people. He remained there from the 20th of Tammuz through the whole month of Ab, 40 days. Then he went up on the first day of Elul, staying 40 days, being the 10th of Tishri.' This is why this holy day is devoted to atonement, and this is why the High Priest entered the Holy of Holies not in his fancy cloth wiah stripes of gold (reminiscent of the golden calf), but in a purely white garment."
In view of the fact that the original commandment of Leviticus, as well as Tractate Yoms, does not refer to any historicization, one may safely say that the event mentioned in Midrash Tanhu1na, Tisa 31, had no bearing, as a historical event, on this commandment. Rather it is the spiritual and religious aspects that are of paramount importance. The spiritual significance of bringing the tablets of the Covenant may be one of those aspects And so may be the prognosis of the martyrdom of Imam Husayn not as a historical event but as a spiritual guiding light.
It is not uncommon about the early events of the Islamic history, and especially so if they happened in Muharram or Safar, that a difference of one year appears in their timing in various narrations. For example, the martyrdom of Imam Husayn is said to happen on 10th Muharram, in the year 60, or the year 61, depending on various reports. But in fact, in most cases, there is no material difference between the two. Both speak of the same year—one calling it the 60th, and the other the 61st, year after Hijrah The reason for this confusing discrepancy is as follows: As mentioned earlier, in pre-Islamic days the year of the Arabs coincided with that of the Jews—Muharram was identical with the first (i.e. the original seventh) month of the Jewish calendar. When the Holy Prophet migrated to Medina in the month of Rabi'ul-awwal, the Muslims on the order of the Prophet himself started the Muslim calendar. They said that this or that event occurred in this or that month after Hijrah. This continued "till a year was completed", and then they began saying that a certain event occurred in the first or second year of Hijrah; and so on. And in this way the Hijra calendar was established.
Reports to this effect are given in the Annals of al-Tabari (Prima series, E. J. Brill, Laden, ed. 1882-1885) Vol. III p. 1250 from Ibn Shahab, Ibn 'Abbas and 'Amr b. Dinar; and in Vol. V, p. 2480, from Ibn 'Abbas.
It may be inferred from the words, "till a year was completed", that the year began with Rabi'ul-awwal and ended with Safar.
Accordiag to another narrative, the Hijrah calendar was established in the region of the 2nd Caliph, in 16th year after Hijrah. The reparts to this effect are found in the same two places of the Annals of al-Tabari. According to this narrative (of Sa'id b. Al-Musayyab), 'Umar gathered the people and asked them: From which day should we write (the Calendar) ? 'Ali said: From the day the Apostle of Allah migrated and left the land of polytheism. So 'Umar did so."
The day whea the Holy Prophet left Mecca was 1st Rabi'ul-awwal. (Safinatul-Bihar, Vol. 2, p. 696).
It appears from the first narrative that the Muslim year began with the month of Rabi'ul-awwal; and that it was done by the order of the Prophet himself And if the second narrative is correct, then 'Ali had advised to start the year from Rabi'ul-awwal, an advice that according to this report, the second caliph accepted.
But the Arabs were accustomed to count Muharram as the first month, and old habits die hard; and that is why many people continued to follow that custom. That is the only explanation why Muharram came to be counted as first month of the Hijrah calendar. Obviously, this month had nothing to do with the Hijrah the event upon which the Muslim year is based. There is a report ia the same Annals, from Muhammad b. Sirin that the people, after discussion, had unanimously agreed to begin the year with Muharram. But obviously this report is an attempt to justify the practice which by the time of Ibn Sirin (d. 110 A.H.) had firmly established itself in the Muslim society.
For those who, in early days, counted Rabi'ul-awwal as the first month, Muharram was the 11th month of the old year; for others it was the 1st month of the new year. Thus by the former reckoning, Imam Husayn was martyred in Muharram that was the 11th month of the year 60 A.H.; by the later reckoning, the same Muharram was the 1st month of the year 61 A.H.
SHAFAQNA (Shia International News Association) -- Students of the so‑called historical method argue that in terms of immediate history, nothing was achieved as a result of the events on `Ashura, i.e. Muharram. They say that it was a tragedy, but its overall effect on the political events of the period was negligible. This is their conclusion and when they are asked why the Islamic books of history, written by scholars many centuries ago, devote more space, more pages, more words, to that event than to any other in the history of Islam, why there are more books devoted to that event in Islamic history than to any other, they shrug their shoulders and mumble something about the Shi`i influence on the writing of history. Yet, many of the writers are not members of the Shi’a. The famous Islamic historian Tabari devoted nearly two hundred pages to the story. No other event receives as much attention from him. He most certainly was not a member of the Shi`a.
The fact is that these petty scholars with their tendentious criticisms are concerned only with the narrow details of political history. They do not perceive the cosmic nature of the martyrdom of Imam Husayn. For them, history is the restricted study of immediate cause and effect in political developments. But real history is about something far more important than that. Real history concerns men's relationship with God and how that relationship affects men's relationships with each other. Real history attempts to show the cosmic significance of events, not their narrow immediate political results.
The tragedy of Karbala', the martyrdom of Imam Husayn, is one of those events of cosmic significance. Its lessons concern not just one group of men and their relationship to the world, but all mankind. It is a moral paradigm. It teaches sacrifice and opposition to injustice: it teaches integrity of purpose, love of family, gentleness, and bravery. In fact, in the account of the tragic journey and martyrdom of Imam Husayn, there are lessons in all the moral virtues. Perhaps the one that strikes most of us most forcefully, is our own inadequacy in comparison with the enormous sacrifice Imam Husayn made on behalf of mankind.
He voluntarily allowed himself to be the sacrificial victim, seeking to fulfil the will of God. On this day, nearly fourteen hundred years ago, the Imam prepared himself for death. He anointed his body in water mixed with musk, it was the washing of the corpse before his body was a corpse, a preparation for his immediate entry into heaven. The symbols of his death are many, the suffering dreadful.
He watched as, one after another, his followers went to their deaths; as, one after another, his kinsmen went to their deaths; even his baby son was slaughtered in his arms as he gave him a farewell hug.
Yet Imam Husayn was not merely the sacrificial victim, he was also the exemplar of bravery and fortitude. He fought a brave and fierce fight against so many. Such was his power and strength, such was the aura of his person‑and he was by no means a young man‑that the only way his enemies could kill him was by a whole group of them attacking him at the same time and stabbing him together. The humiliation of the death was total; the vindictiveness and wickedness of this action by men is illustrated by the fact that his clothes were ripped from his body and then horses ridden over it.
The lesson is clear to us all: it shows the lengths of human wickedness. Imam Husayn exemplifies all suffering humanity. In that death, in those blows to his body, in the trampling of horses over it, Imam Husayn is the model, the paradigm of all unjust deaths, of all humans suffering. In this, his death teaches suffering men to endure, to remain steadfast in their belief in God. It also has a lesson to teach men who are more fortunate, that the world is a transitory place, worldly success is not an end in itself, and that man should always be aware of the suffering Imam Husayn experienced. By their awareness of this they will learn to treat worldly success with humility.
In the real sense of cosmic history, the martyrdom of Imam Husayn is a mighty triumph, a wondrous victory. Who would know the name Yazid today except for the fact that he was responsible for the martyrdom of Imam Husayn? Otherwise he would just be another of the thousands of despots, tyrants, and bullies that have abused their authority, another footnote in the history of man.
However, because his tyranny and wickedness was responsible for the good, the noble, the pure Imam's death, he, by killing the Imam, the human model of goodness and bravery, has become the human model of injustice and wickedness.
The triumph of Imam Husayn lies in the fact that his inspiration has moved men to grieve for him throughout the centuries. The pure light of ennobled humanity in the Imam has motivated generation upon generation of the Shi'a, to suffer endless hardship, to keep his memory alive.
The first beginnings of the majlis, the sessions held in honour of the martyrdom of Imam Husayn. are to be discerned in the first gatherings of the surviving family of the martyred Imam. Very soon these gatherings of grief developed outside the family to include others.
Not long afterwards there was the majlis of the Kufan penitents, the tawwabin, when they gathered at his graveside to lament, to grieve, to prepare for death in the battle that was to come, to try, in some small way, to make themselves worthy of the sacrifice Imam Husayn had made for them and all mankind.
All despotic regimes have felt threatened by these majlises. Throughout the centuries they have tried to prevent them. At one time even the site of Imam Husayn's grave at Karbala' was ploughed up.
They feared the grief and lamentation for Imam Husayn because in that grief and lamentation people remembered the goodness, the justice, the kindness, the gentleness, and the bravery of the martyred Imam. These were not qualities that tyrannical governments wished people to think about, their concern was bribery, corruption, nepotism, and naked force. They saw the threat to their world, to their values, to their position. Seeing it, they sought to suppress the memory of Imam Husayn. However, such was the power, the influence, the glory of that memory, that they could not remove it from the hearts of men, from the Shi’a of all the Imams, the Shi`a of Imam Husayn.
The triumph of the martyred Imam is such that every year on `Ashura, in places all over the world, the faithful gather together to remember the Imam.
 Tabari, op. Cit., 216‑390.
 Tabari, op. Cit., p. 360.
 Tabari, op. Cit., p. 366.
 Tabari, op. Cit., p. 368.
 M. M. Shams al‑Din, op. cit., pp. 140‑50.
 Tabari, Ta'rikh, III, 1408.
SHAFAQNA (Shia International News Association) – Shia Muslims around the world are commemorating the martyrdom anniversary of Prophet Muhammad's infallible grandson Imam Hussein (PBUH).
Millions of people, dressed in black, took to the streets and mosques on Saturday, the ninth day of the holy month of Muharram in the Islamic calendar, to mourn the tragedy on a day known as Tasua.
The annual commemoration is held in different regions of the world during various mourning rituals. Tasua comes a day before Ashura, which marks the day when Imam Hussein, along with 72 of his companions, was martyred in the battle against the second Umayyad caliph in Karbala, Iraq, more than 14 centuries ago.
Ashura symbolizes the eternal struggle of truth against falsehood and the battle against injustice and cruelty realized by Imam Hussein as he offered supreme sacrifice to uphold the principles against tyranny.
On Tasua and Ashura, Iranian mourners hold special ceremonies in line with their local traditions in different cities and offer foods at public venues like mosques.
People also gather to watch Ta'zieh, or the Persian Passion Play which is a ritual dramatic art that recounts religious events, historical and mythical stories and folk tales through poetry, music, song and motion.– www.shfaqna.com/English
SHAFAQNA (Shia International News Association) — The greatest difficulty that befell Muslim was that he was taken as a prisoner to Ibn Ziyad while he would have preferred to have sunk in the ground rather than to stand facing Ibn Ziyad. When He was brought to Ibn Ziyad surrounded by guards he did not pay any heed to Ibn Ziyad. The guard objected to him and asked, “Why don’t you salute the governor?”
Muslim considered him and his governor worthless and said: “Be Quiet! Who are you to say this? By Allah, he is not my Amir, that I should salute him.”
How can Ibn Marjana become the Amir of Muslim, the leader of noble men and a martyr on the path of perfection and humanity? He is the most degraded man who hasn’t done anything except shamelessness. Could be become the Amir of Muslim?
That tyrant was infuriated due to the indifference and carelessness of Muslim towards him.”
Therefore that oppressor cried at Muslim, “Oh mischief- maker! O evil-doer! You have attacked the Imam of your time, destroyed the unity of Muslims and incited the flame of mischief.”
Muslim replied: “What Imam was it against whom Muslim had come out, what Muslim unity had he destroyed and what flame of mischief had he ignited? He had only risen up against one who cultivated the company of dogs and monkeys in order to save the community from his dark regime and hardships. By Allah! Muawiyah did not become caliph by consensus of the Ummah. He obtained caliphate by deceit and fraud and his son Yazid is also like him…but you and your father, Ziyad from the ignoble infidel family have ignited the flames of mischief.
I am desirous that the Almighty Allah bestow martyrdom to me at the hands of the worst people. By Allah, neither have I rebelled nor disbelieved. I am only obeying the leader of believers, Hussein Ibn Ali. We are more rightful for caliphate than Muawiyah, his son and the progeny of Ziyad.”
These words were more distasteful for Ibn Ziyad than death since Muslim had exposed his reality before his officials and servants and had showed him to be bereft of morals and human nature. In this way he had described him as the lowliest creature of the earth.
Mas’oodi says that because Muslim spoke harshly to Ubaydullah, he ordered that Muslim should be taken to the roof of the palace and it was said to Bukayr bin Humran Ahmari to behead him and take his revenge.
The guard took Muslim on top of the palace when he was asking forgiveness from Allah and praising and glorifying Him. His murderer was Bukayr bin Humran, whom Muslim had previously wounded. Then his body too was thrown down. When Bukayr came down, Ubaydullah asked him, “What was Muslim uttering when you took him to the roof”? He relied that, “Muslim was glorifying Allah and seeking His forgiveness.
SHAFAQNA (Shia International News Association) — The Sixth Holy Imam
Kunyat: Abu Abdullah
Born: at Medina on Monday the 17th Rabi-ul- Awwal 83 A.H.
Fathers Name: Imam Muhammad Baqir(A.S.)
Mother Name: Umm-e-Farwah
Martyred: aged 65 years at Medina on Monday, 25th Shawwal 148 A.H. Poisoned by Mansur Dawaniqi the Abbasid caliph.
Buried: at Jannat-ul-Baqi at Medina.
The Holy Imam Jafar-as-Sadiq(A.S.) was the sixth in the succession of the twelve Holy Imams. His epithet was Abu Abdullah and his famous titles were as-Sadiq, al-Fazil and al-Tahir. He was the son of Imam Muhammad Baqir(A.S.), the fifth Imam and his mother's name was Umm-e-Farwah, the daughter of Qasim Ibn Muhammad Ibn Abu Bakr.
Born on Friday the 17th Rabi-ul-Awwal 83 A.H. at Medina, he was brought up by his grandfather, the Holy Imam Zain-ul-Abedin for 12 years and then remained under the sacred patronage of his father the Holy Imam Muhammad Baqir, for a period of nineteen years.
After the martyrdom of his holy father in 114 A.H., he succeeded him as the sixth Imam, and thus the sacred trust of Islamic mission and spiritual guidance was relayed down to his custody right from the Holy Prophet(S.A.W.) through the succession of preceding Holy Imams.
The period of his Imamat coincided with the most revolutionary and eventful era of Islamic history which saw the downfall of the Ummayad Caliphate and the rise of the Abbasid Caliphate. The internal wars and political upheavals were bringing about speedy reshufflements in government. Thus the Holy Imam(A.S.) witnessed the reigns of various caliphs starting from Abdul Malik down to the Ummayyad ruler Marwan-e-Hemar. He further survived till the time of Abul Abbas al-Saffah and Mansur al- Dawaniqi among the Abbasid caliphs. It was due to the political strife between two groups viz the Umayyads and the Abbasids for power that the Holy Imam was left alone undisturbed to carry out his devotional duties and peacefully carry on his mission to propagate Islam and spread the teachings of the Holy Prophet(S.A.W.).
In the last days of the Ummayad rule, their Empire was tottering and was on the verge of collapse, and a most chaotic and demoralised state of affairs prevailed throughout the Islamic lands. The Abbasids exploited such an opportunity and availing themselves of this political instability, assumed the title of "Avengers of Holy Ahlul Bayt(A.S.)". They pretended to have stood for the cause of taking revenge on the "Ummayads" for shedding the innocent blood of the Holy Imam Husain(A.S.).
The common people who were groaning under the yoke of the Ummayads, were fed up with their atrocities and were secretly yearning for the progeny of the Holy Prophet(S.A.W.) to take power. They realised that if the leadership went to the Holy Ahlul-Bayt, who were its legitimate heir, the prestige of Islam would be enhanced and the Holy Prophet's misison would be genuinely propagated. However, a group of Abbasids secretly dedicated their lives to a campaign for seizing power from the hands of the Ummayads on the pretext that they were seizing it only to surrender it to the "Holy Ahlul Bayt(A.S.)." Actually they were plotting for their own ends. The common people were thus deceived into supporting them and when these Abbasids did succeed in snatching power from the Ummayads, they turned against the Holy Ahlul Bayt(A.S.).
The downfall of the Ummayads and the rise of the Abbasids constituted the two principal plots in the drama Of Ismamic history. This was a most chaotic and revolutionary period when the religious morals of Islam had gone down and the teachings of the Holy Prophet(S.A.W.) were being neglected, and a state of anarchy was rampant. It was amidst such deadly gloom that the virtuous personage of Imam Jafar-as-Sadiq(A.S.) stood like a beacon of light shedding its lustre to illuminate the ocean of sinful darkness around. The world got inclined towards his virtuous and admirable personality. Abu Salma Khallal also offered him the throne of the Caliphate. But the Holy Imam(A.S.) keeping up the characteristic tradition of his ancestors flatly declined to accept it, and preferred to content himself with his devotional pursuits and service to Islam. On account of his great learning he was always triumphant in his many debates with the priests of rival orders like Atheists, Christians, Jews, etc.
The versatile genius of Imam Jafar-as-Sadiq(A.S.) in all branches of knowledge was acclaimed throughout the Islamic world, which attracted students from far-off places towards him till the strength of his disciples had reached four thousand. The scholars and experts in Divine Law have quoted many traditions (Ahadith) from Imam Jafar-as-Sadiq(A.S.). His disciples compiled hundreds of books on various branches of science and arts. Other than "Fiqh" (religious laws), "Hadith" (tradition); "Tafsir" (Commentary), etc. The Holy Imam(A.S.) also imparted mathematics and chemistry to some of his disciples. Jabir ibne Hayyan Tartoosi, a famous scholar of mathematics, was one of the Holy Imam's disciples who benefited from the Holy Imam's knowledge and guidance and was able to write 400 books on different subjects.
It is an undeniable historical truth that all the great scholars of Islam were indebted for their learning to the very presence of the Ahlul Bayt(A.S.) who were the fountain of knowledge and learning for all.
Allama Shibli Numani writes in his book "Seerat-un-Numan": "Abu Hanifa remained for a considerable period in the attendance of Imam Jafar-as-Sadiq(A.S.), acquiring from him a great deal of precious research on Fiqh and Hadith. Both the sects Shia and Sunni-believe that the source of Abu Hanifa's knowledge was mostly derived from his association with Imam Jafar-as-Sadiq(A.S.)."
The Holy Imam(A.S.) devoted his whole life to the cause of religious preaching and propagation of the teachings of the Holy Prophet(S.A.W.) and never strove for power. Because of his great knowledge and fine teaching, the people gathered around him, giving devotion and respect that was his due. This excited the envy of the Abbasid caliph Mansur Dawaniqi, who fearing the popularity of the Holy Imam(A.S.), decided to do away with him.
On 25th Shawwal 148 A.H. the Governor of Medina by the order of Mansur Dawaniqi, got the Holy Imam(A.S.) martyred through poison. The funeral prayer was conducted by his son Imam Musa al-Kazim(A.S.), the seventh Holy Imam, and his body was laid to rest in the cemetery Jannat-ul-Baqi in Medina.—www.shafaqna.com/English
SHAFAQNA (Shia International News Association) — The military wing of the Hamas movement said on Friday that one of its members was killed a day earlier in the Gaza Strip after an explosive device mistakenly detonated.
The Al-Qassam Brigades confirmed, in a statement, that Majed Zaki Al-Kahlout, 40, from Jabaliya refugee camp in the northern Gaza Strip, had died on Thursday.
The statement hailed the feats of the late Mujahid and vowed to continue along his path of Jihad and resistance till final liberation of all Palestinian land.—www.shafaqna.com/english