Is it not a myth that there is Allah.?

Imam Jafar as-Sadiq  (a.s) (702- 765 CE) was born in Medina on the 17 of Rabi ul-Awwal in the year of 82 Hijra. His father was the 5th Imam Mohammed Baqar (a) and his mother was Umme Farwa. It is said that Jafar as-Sadiq was born circumcised.

The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja’far Al-Sadiq’s most prominent student. Ja’far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.

  • Scholars believed to have learned extensively from Ja’far Al-Sadiq:
  1. Jābir ibn Hayyān – known in Europe as Geber, a great alchemist.
  2. Isma’il ibn Jafar – his son, the seventh Shi’ah Imam according to the Ismailis.
  3. Musa al-Kadhim – his son, the seventh Shi’ah Imam according to the Twelvers
  4. Ali al-Uraidhi ibn Ja’far al-Sadiq- his youngest son.
  5. Mufadhal ibn Amr- his Gate keeper and a prominent student.
  • Scholars who either attended Ja’far Al-Sadiq’s lectures or learnt from him:
  1. Abū Ḥanīfa – founder of the Hanafi school of thought.
  2. Malik ibn Anas – founder of the Maliki school of thoughts
  3. Wasil ibn Ata – founder of the Mu’tazili school of thought.

Contrary to the Western belief, the Shias firmly believe that Imam Jafar as-Sadiq had Ilm-e-Ladunni or ‘God given Knowledge’. The Shias believe that a man’s subconscious mind is quite different from his conscious mind. It is the treasure house of knowledge of mankind and of the world. Modern science lends support to this theory. Biological studies have gradually proved that every group of cells in the human body knows whatever is knowable from the beginning of the world till today. The Shias contend that when someone is chosen as a Prophet or as an Imam, the curtain which hangs between the conscious and subconscious mind, is lifted and he can make use of the knowledge which is stored in his subconscious mind.

Reader’s are just humbly requested to ponder on the scientific replies given by Imam Jafar as-Sadiq (A. S.) and that too almost 1400 years back which now many of them we are able to understand as science has just proved those things within 1 or 2 centuries back …..

Imam Jafar as-Sadiq (a. s.) and Abu Shakir’s debate.

Jafar as-Sadiq (A. S.) was one of the most patient and tolerant teachers of his time. He used to take his classes every day. After his lectures he would listen and reply to the objections of his critics. He had asked his critics, who attended his classes, not to interrupt him during his lectures. They were quite free to ask him any question or raise any objection after the classes were over.

Once Abu Shakir, one of his opponents, said to him: “Would you allow me to say something and ask some questions?”

“Yes, you can”, replied Imam Jafar as-Sadiq.

Said Abu Shakir: “Is it not a myth that there is Allah? You want people to believe in a thing which does not exist. If there was Allah, we could have felt his existence through our senses. You may say that we can feel His presence by the help of our inner senses, but our inner senses also depend upon our five outer senses. We cannot conjure up an image of anything in which some of our senses were not involved. We cannot conjure up the picture of a person whom we have not met; recall to our memory his voice if we have not heard him and feel the touch of his hand by our inner senses if we have never taken his hand in our hand.”

“You may say that we can perceive the presence of Allah by our intelligence and not through our inner or outer senses. But our intelligence also needs the assistance of our five outer senses, without which it cannot function. We cannot make any reasoning or come to any conclusion without the help of our senses.

By your imagination you have created a being, which is of your own image. Since you see, talk, hear, work and rest, He also does exactly what you do.”

“You do not show Him to anyone. To maintain your hold on the people you say that He cannot be seen. You also say that He was not born from the womb of a woman. He does not procreate and that He would not die. I have heard that there is an idol in India, which is hidden behind a curtain and is not allowed to be seen by the Hindu devotees. The custodians of the idol say that it is out of mercy that their god does not appear before them, because whoever casts his eyes on it, would instantly die.”

“Your Allah is also like the veiled god of the Hindus. It is out of His mercy that He does not appear before us. If he does, we shall surely die. You say that the universe was created by Allah, who did not talk to anyone, except to the Prophet of Islam. As a matter of fact the universe came by itself. Does anyone create the grass, which grows in the field? Does it not grow and get green by itself? Does anyone create the ants and the mosquitoes? Do they not come out by themselves?”

“I must tell you, who claims to be a scholar and the successor of the Prophet, that among all the stories, which circulate among the people, none is more absurd and baseless than the story of Allah, who cannot be seen. There are many baseless stories, but they, at least, depict real life and present before us the people and personalities, who may themselves be fictitious, but their acts and deeds are like those of real human beings. We can see them. They eat, they drink, they talk, they sleep and they love. When we read these fictitious stories, we enjoy them. We know that they are false, but we see in them the faces of men and women, who are like us. The people mentioned in the stories might not have existed, but our common sense accepts existence of such people in the world. However, when we cannot see, feel or touch your Allah, our logic and reasoning, which depend upon our senses, do not accept his existence.”

“l know that some people, who have been deceived by you, believe in your invisible Allah, but you cannot deceive me and make me believe in Him. I worship God, who is made of wood and stone. Although my God does not talk, but I can see him with my eyes and touch him with my hands.”

“You say that the God whom I have made from my own hands is not worthy of being worshipped, while you ask the people to worship Allah, you have created by your imagination. You deceive innocent people by saying that your imaginary Allah has created the universe, but I do not deceive anyone. No one created the universe. There was no need of any god to create it. It came by itself. God cannot create anything. He is himself our creation. I created him by my hand and you by your imagination.”

Imam Jafar as-Sadiq (A. S.) did not say a word during the long tirade of Abu Shakir. Sometimes his students, who were present, wanted to intervene but he asked them to remain quiet. When Abu Shakir stopped his lengthy discourse, the Imam asked him, if he had anything more to say.

Retorted Abu Shakir: “By introducing your invisible Allah to the people, you want to acquire wealth and position and have a respectable, comfortable and luxurious life. These are my last words. I do not want to say anything more.”

Imam Jafar as-Sadiq (A. S.) said: “l would like to start with the last part of your speech. Your accusations that I want money, position and a comfortable life would have been justified if I was living like a caliph. You have seen today that I have eaten a few morsels of bread only and nothing else. I invite you to my house to see for yourself what I will have for dinner and how I live.”

“Abu Shakir, if I wanted to acquire wealth and have a good life, as you say, I was not obliged to teach and preach to get rich. I would have earned money and got rich by my knowledge of chemistry. Another way to get rich was to do business. I have more knowledge’ about foreign markets than any merchant in Medina. I know what goods are produced in different countries and where to sell them for profit. I also know how to bring them here to reduce the cost of transport. Our merchants import goods only from Syria, Iraq, Egypt and some other Arab countries. They do not know what goods are available in Isphahan, Rasht and Rome, otherwise they would have imported them and sold them with profit.”

“Abu Shakir, you have said that I ask the people to worship Allah to deceive them and to get rich. I must tell you that I have never taken anything from anyone, except some fruits as presents. One of my friends sends to me every year fresh dates from his garden and another some pomegranates from Taif. I accept these presents so that they may not get offended.”

“I have heard, O Abu Shakir, that your father was a pearl merchant. Perhaps you may have some knowledge about pearls. But I know all about pearls and precious stones. I can also appraise their market value. If I wanted to get rich I would have worked as a jeweller. Can you test and recognise a precious stone? Do you know how many kinds of rubies and emeralds there are in the world?”

“I know nothing about them”, replied Abu Shakir.

“Do you know how many kinds of diamonds there are and what colours they have?” asked Imam Jafar as-Sadiq.

“I do not know”, replied Abu Shakir.

Imam Jafar as-Sadiq said: “I am not a jeweller, but I know all about the pearls and precious stones. I also know where they come from. All jewellers must know about gems, what I know, but few of them know their sources.”

“Do you know what makes a diamond shine?”

“I never was a diamond merchant, nor was my father. How can I know why diamonds shine?; replied Abu Shakir.

Said the Imam: “Diamonds are obtained from the beds of rivers and streams. Rough diamonds are cut by experts. This is the cut of a diamond, which gives it its brilliance. Those who are experts in cutting diamonds are trained from the childhood in the profession of their fathers and forefathers. Cutting a diamond is a very delicate and difficult art. A diamond is cut only by a diamond.”

“Abu Shakir, I have said all this simply to show to you that if I wanted to accumulate wealth, I could have done so by making use of my knowledge about jewels. I have replied to your accusations and now I shall deal with your objections.”

“Abu Shakir, you have said that I have fabricated stories and ask the people to worship Allah, who cannot be seen. You refuse to acknowledge existence of Allah, because He cannot be seen. Can you see inside your own body?”

Replied Abu Shakir: “No, I cannot.”

Imam Jafar as-Sadiq said: “If you could have seen what is inside you, you would not have said that you do not believe in Allah, who cannot be seen.”

Abu Shakir asked: “What is the relationship between seeing within one’s own body and the existence of your unseen Allah?”

Imam Jafar as-Sadiq (A. S.) replied: “You have said just now that a thing, which cannot be seen, touched, tasted or heard, does not exist.”

Abu Shakir said: “Yes, I have said that and I believe it is true.”

Jafar as-Sadiq asked: “Do you hear the sound of the movement of blood in your body?”

Said Abu Shakir: “No, I do not. But does blood move in the body?

Imam Jafar as-Sadiq (A. S.) said: “Yes, it does. It makes a full circuit of your body. If the circulation of blood stops for a few minutes you will die.”

Abu Shakir said: “I cannot believe that blood circulates in the body.”

Imam Jafar as-Sadiq said: “It is your ignorance, which does not let you believe that your blood circulates in your body, and the same ignorance does not let you believe in the existence of Allah, Who cannot be seen.”

Then the Imam asked Abu Shakir whether he has seen the tiny living beings, which Allah has created in his body.

Jafar as-Sadiq continued: “It is because of these small creatures and their wonderful work that you are kept alive. They are so small that you cannot see them. Since you are a slave of your senses, you do not know about their existence. If you increase your knowledge and decrease your ignorance, you will come to know that these small beings in your body are as large in number as the particles of sand in the desert. These small creatures are born in your body, multiply in your body, work in your body and die in your body. But you never see them, touch them, taste them or hear them in your life time.”

“It is true that one who knows himself knows his Allah. If you had known yourself and had the knowledge of what is going on inside your body, you would not have said that you do not believe in Allah, without seeing Him.”

Pointing his finger to a huge stone he said: “Abu Shakir, do you see the stone, which is in the foot of that portico? To you it seems lifeless and motionless, because you do not see the brisk motion, which is inside the stone. Again it is lack of knowledge or your ignorance, which would not let you believe that there is motion inside the stone. The time will come when the learned people would see the motion which is in the stone.”

Continued the Imam: “Abu Shakir, you have said that everything in the universe came by itself and has no Creator. You think that the grass in the field grows and gets green by itself. You must know that the grass cannot grow without seeds and seeds would not germinate without moisture in the soil and there would be no moisture if no rain falls. The rain does not fall by itself. First the water vapours rise and gather above in the atmosphere in the form of clouds. The winds bring the clouds. Then the water vapours condense and fall down as rain drops. The rain must also fall at the right time, otherwise no grass will grow and become green. Take the seeds of ten kinds of herbs and put them in a closed jar, which has sufficient water, but no air. Would they germinate? No, in addition to water, seeds need air also. It is possible to grow grass, herbs and fruits in hot houses, when it is very cold, provided there is sufficient air. Without the presence of air no grass will gr! ow in the fields and get green. If there is no air, all plants and animals, including human beings, would die.”

“Abu Shakir, do you see the air, on which your very existence depends. You only feel it when it moves. Can you refuse to believe in the existence of air? Can you deny that to grow and get green the grass needs many things like seeds, soil, water, air, a suitable climate and above all a strong managing power, which may co-ordinate the action of these different elements. That Managing and Co-ordinating Power is Allah.”

“You say that everything comes by itself because you are not a scientist. No scientist would ever say that. All scientists and all scholars believe in the existence of a creator, albeit, they may call Him by different names. Even those, who do not believe in Allah, believe in a Creative Force.”

“Abu Shakir, it is not because of one’s knowledge, but it is due to his ignorance that he does not believe in Allah. When a wise man thinks of himself, he finds that his own body needs a controller so that all its organs and systems may function properly. He then realises that this vast universe also needs a controller or supervisor so that it may run smoothly.”

“You said just now that both of us create our own gods – you by your hands and I by my imagination. But there is a big difference between your god and my Allah. Your god did not exist before you made him out of wood or stone, but my Allah was there before I could think about Him. I do not create my Allah by my hands or by my brain. What I do is to know Him better and think of His Greatness. When you see a mountain you try to know more about it. It is not creating the mountain by imagination. That mountain was there before you saw it and it would be there when you are gone.”

‘You cannot know much about the mountain because of your limited knowledge. The more your knowledge grows, the more you will learn about it. It is impossible for you to find out when and how that mountain came into being and when it would disappear. You cannot find out what minerals are there inside or underneath the mountain and what is their benefit to mankind.”

“Do you know that the stones, out of which you make your idols came into being thousands of years ago and shall exist for thousands of years more. These stones have come here from a distant place. They could travel that long journey because different parts of the earth are always moving, but this movement is so slow that you do not feel it. There is nothing in the universe, which is not in motion. Rest or motionlessness is meaningless. We are not at rest even when we are sleeping. We are in motion because the earth is in motion. Besides, we have a motion inside our own bodies.”

“Abu Shakir, if you had any knowledge about the piece of stone, out of which you carve an idol, you would not have denied the existence of Allah and said that I have created Him by my imagination. You do not know what a stone is and how it came into being. Today you can handle it as you like and cut it into any shape or form, but there was a time when it was in liquid state. Gradually it cooled down and Allah solidified it. In the beginning it was quite brittle and would have broken into pieces in your hand like a piece of glass.”

Asked Abu Shakir: “Was it in a liquid condition before?”

“Yes, it was”, replied Jafar asSadiq (A. S.)

Abu Shakir burst into a peal of laughter. One of the students of Jafar as-Sadiq got angry and was about to say something when he was stopped by his teacher.

Abu Shakir said: “I am laughing because you say that the stones are made of water.”

Jafar as-Sadiq (A. S.) replied: “I did not say that the stones are made of water. What I had said was that in the beginning they were in a liquid state.”

Abu Shakir said: “What difference does it make. The liquid and water are the same things.”

Imam Jafar as-Sadiq replied: “There are many liquids which are not water. Milk and vinegar are liquids, but they are not water, although they have a water content in them. In the beginning the stones were liquid like water and they flowed like water. Gradually they cooled down and became hard so that you could cut them and make them into idols. The same hard stones will turn into liquid, if they are heated.”

Said Abu Shakir: “When I go home I will check the truth of your statement. I will put the stone in the fireplace and see if it turns into liquid or not.”

Said the Imam: “You cannot liquefy stone in your fireplace. Can you liquefy a piece of iron at home? A very high temperature is required to turn solid stone into liquid.”

“Do you realise how you could make the idols out of stones? It was Allah, who made the stones. It was He Who created you and gave you the hands with the unique fingers, which enabled you to handle tools and chisel out the idols from the stones. Again it was He who gave you power and intelligence, which you used in making the idols.”

“Abu Shakir, do you think that the mountains are only heaps of stones? The Great Allah has created them to serve some very useful purpose. They were not created so that you may take stones and turn them into idols. Wherever there is a mountain there is flowing water. Rain and snow which fall on the mountain tops produce streams of fresh water. These streams combine together to form big rivers, which irrigate farms and fields. The people who live in the valleys, through which the rivers flow, are assured of constant supply of water. People who can afford it, go to the mountains during the summer season to escape the heat of the plains.”

“The mountains work as a great bulwark and protect towns and villages, which are in their valleys from the devastation and destruction of hurricanes. Green mountains provide good grazing grounds for sheep. When scorching heat burns the pastures down in the plains and no fodder is left, the shepherds take their flocks of sheep to the mountains and stay there till the end of summer. Mountains are also habitats of birds and animals, some of which are a good source of food for those, who live there. Even the mountains, which are not green, are not without some use. If the people try, they may discover in them mines of metals and minerals which are useful for mankind.”

“Abu Shakir, I am too small and too weak to create Allah with my brain. It is He, who has created my brain, so that I may think of Him and know Him – my Creator. He was there before I came into being and He would be there when I am no more. I do not mean that I would be totally destroyed. Nothing in the universe is totally destroyed. Everything is subject to change. It is only Allah, Who does not change.”

“Abu Shakir, please tell me sincerely to whom will you turn for help when you are in trouble? Do you hope that the idol you carve out of stone can come to your succour? Can it cure you when you are sick; save you from mishaps and calamities; save you from starvation and help you pay your debts?”

Abu Shakir replied: “I have no such expectations from the stone, but, I think there is something inside the stone, which will help me. Moreover, I cannot help worshipping it.”

Imam Jafar as-Sadiq enquired: “What is inside the stone? Is it also stone?”

“I do not know what it is. But it cannot help me if it is also stone,” replied Abu Shakir.

Said Imam Jafar as-Sadiq: “Abu Shakir, what is inside the stone and is not stone and can help when you are in trouble is, Allah.”

Abu Shakir pondered over the subject for a while and then said: “Is Allah, who cannot be seen, inside the stone?”

The Imam replied: “He is everywhere.”

Abu Shakir said: “I cannot believe that a thing may be everywhere but remain unseen.”

The Imam said: “Do you know that the air is everywhere but cannot be seen?”

Said Abu Shakir: “Although I cannot see the air, I can, at least, feel it when it moves. But I can neither see your Allah nor feel his presence.”

Imam Jafar as-Sadiq said: “You do not feel the presence of air when it is not moving. The air is only a creation of Allah. He is everywhere, but you cannot see Him or feel His presence by your senses. You have admitted just now that although you do not see it, but your instinct or your soul tells you that there is something inside the stone, and is not the stone, which can help you. That something is Allah. Your instinct also tells you that you cannot live without Allah and without worshipping Him.”

Abu Shakir said: “It is true. I cannot live without worshipping idols.”

Said Imam Jafar as-Sadiq: “Do not say idols. Say Allah. It is He, Who is worthy of worship. just like you everyone is obliged to worship Him. One, who does not worship Allah has no guide and no guardian. He is just like one, who cannot see, cannot hear, cannot feel and cannot think. He does not know where to go and on whom to depend when in trouble. Worshipping Allah is a part of living. Every living being worships Him instinctively. Even the animals cannot live without worshipping Him. We cannot ask them and they cannot tell us that they worship Allah, but their well regulated and orderly life is sufficient proof that they worship Him.

“I do not say that the animals believe in Allah and worship Him just as we do. But there is no doubt that they obey the laws made by their Creator faithfully, which means they worship Him. If they were not obedient to their Creator, they could not have such an orderly and regulated life.”

“We see that just before the advent of spring the titmouse (a kind of small bird) always comes at the same time and sings, as if to give us the tiding of the new season. The itinerary of these migratory birds is so regulated and their schedule so fixed that even if the last days of winter are still cold, their arrival is not delayed for more than a few days. When Chilchila (a migratory bird) returns after covering a distance of thousands of miles, it builds its nest at the same place, where it had built it last spring. Was it possible for these small birds to have such a well organised life if they did not obey the laws of Allah and worship Him?”

“Abu Shakir, even the plants obey the laws made by Allah faithfully and worship Him. Out of 150 species of plants, which are further divided into hundreds of sub-species you will not find even one plant, which has a disorganised and disorderly life.”

“Abu Shakir, just like us the plants also do not see their Creator, but they worship Him by obeying His laws instinctively.”

“I know that you will not accept, or perhaps you do not understand, what I say. A man must have sufficient knowledge to understand complicated problems.”

“Abu Shakir, not only animals by their animal instinct and plants by their plant instinct obey Allah and worship Him, the lifeless and inanimate objects also, with whatever instinct they have, obey Allah and worship Him. If they did not worship Him, they would not have followed the laws made by Him. As a result, their atoms would have broken apart and they would have been destroyed.”

“The light which comes from the sun also worships Allah by obeying his laws, which are very stringent and exact. It comes into being by the combination of two opposite forces. These forces also obey the laws of Allah and worship Him, otherwise they cannot produce light.”

“Abu Shakir, if there was no Allah there would have been no universe and no you and me. The sentence, “There is no Allah’, is meaningless. The existence of Allah is a must. If attention of Allah is diverted, even for a moment from the affairs of the universe to something else, it would break up. Everything in the universe obeys His laws, which are permanent and eternal. Because of His absolute wisdom and knowledge, He could make such wonderful laws, which will last for ever. Each and every law, made by Him serves some special and useful purpose.”

When the Imam concluded his discourse, Abu Shakir fell into a deep reverie as if he was greatly inspired.

Imam Jafar as-Sadiq asked: “Do you now believe that Allah, who cannot be seen, does exist and what you worship is the unseen Allah?”

Abu Shakir replied: “I am not yet convinced. I am in a quandary. I am full of doubts and misgivings about my faith and my convictions.”

Jafar as-Sadiq remarked: “The doubt about idol worship is the beginning of the worship of Allah.”

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Mourning on Dead & Martyrs from Ahle Sunnah

I didn’t wanted to have a  debate on this blog as some people have raised a question on Mourning on Imam Husein (a.s) then it was necessary to reply and make other readers also aware of the truth. I have quoted & highlighted just few traditions from Ahle Sunna, there are numerous such tradition which proves on Mourning & remembrance on Imam Husein (a.s) as a sunna because of his High position and greatest sacrifice for saving the ISLAM. Imam Husein (a.s) hold such a high position in the eyes of humanity that even the non believers remembers his sacrifice every year….Inshallah if God wills will post more references related to this.

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

When read in Al Bidayah wa al Nihaya, Volume 4 page 45, published Beirut:
It is narrated by Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): ‘Asalam alailekum Bima Sabartum’. This means ‘peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Usman also did the same”After this narration the word ‘every year’ is recorded in the narrations of Waqidi.

The Shi’a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud’s martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam.If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our ill-treated Imam. So we commemorate the day with processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

Mourning from History & it’s repeatation

1. Mourning by Adam (as) and Hawa (as) for their slain son.
“The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream”. [Tareekh Yaqoobi, volume 1, page 3]

2. It is said that Prophet Yaqoob (a.s.) wept so much for his son Yusuf (a.s.) that the pupils of his eyes became white.
“And he turned away from them, and said: O my sorrow for Yusuf! And his eyes become white on account of the grief,” (Surah Yusuf 12:84)

3.Unanimously all Muslim agree that the Holy Prophet (s) named the year in which Khadija (as) and Abu Talib (as) died as “Aam al Huzn” i.e. The Year of Grief’.

What other reason could there be for naming a whole year as ‘Aam al Huzn’, other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi’a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife.

We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha:

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children”.

The testimony of Ahl’ul Sunnah’s from H.Aysha is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Abu Talib (as) and the martyrdom of Imam Husayn (as).If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life.

4. H.Umar said: ‘whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab [al Bidaya wa al Nihaya, Volume 6 page 370].

Look at the words of your Master Umar who remembered the death of his brother throughout his life. so what it the harm in remembering the death of Holy prophet (s.a) or his grandson Imam Husein (a)

5. We read in the Sunni text Gham – e – Husayn, Page 7 the following words of this Sufi Saint: The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet’s (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef also commemorated this grief & sorrow.
If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their

6. “Imam al Harmain” whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work ‘Kunjeena Hidayaath’ the Urdu translation of Kameela Sa’aadth page 3 “The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year.”

We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience

7. Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book ‘Sirr al Shahdatain’: “The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)” We therefore infer from this that mourning of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah’s creation, Muhammad Mustafa (s).

8. In Uswa – e – Sufia Uzzaam, Page 9 that : Sheikh al Islam Maqdoom Ala’ al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say: “How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn’t have a heart of stone.” 

Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from such mourning, is stone – hearted.

9. When we read about Owais al-Qarni the great Muslim Sahabi, praised by both Shi’a and Sunni erudite.

He had an immense love for the Holy Prophet (s). When the news reached him in Yemen that two teeth of the Holy Prophet (s) were brokenin the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s) got the news in Medina that Owais had struck down all his teeth, he (s) exclaimed, “Indeed Owais is our devoted friend”. This event can be found written in [Seerate Halbia’ vol II, page 295.]
The renowned Sunni Scholar Shiekh Farid al Din Attaar in ‘Tadhkhirah tul Awliya’ Urdu translation page 17 and 18 writes:
” Uways Qarni (ra) said to Umar Khattab (ra): ‘If you were true in friendship than why on the day when the holy teeth of the Prophet (s) were broken didn’t you break your teeth in companionship? Because, it is a condition of companionship.’ Then he showed his teeth all of which were broken and said ‘I broke all of my teeth without seeing you (O Prophet) and in the state of Ghaybah in your companionship. I had
broken one tooth but couldn’t get satisfaction so kept on breaking them one by one until I had broken them all ‘”.

Had the breaking of teeth by Uways Qarni (ra) been in opposition to Shariah,

Umar would certainly have pointed it out at the time or at least commented and answered the accusation by Uways Qarni (ra) of his less than perfect companionship. The silence of Umar proves that he didn’t deem the act of breaking one’s teeth as done by Uways Qarni (ra) as opposed to Shariah but considered it an act of sincerity and also a proof of friendship

Secondly even Holy prophet (s) did not condemn this act but was happy with this extreme form of self harm and said “Indeed Owais is our devoted friend”  so this proves that self harming in love of Holy prophet (s) was the sign of ectreme Love which isnot bidat nor prohibited.  

Weeping on death of Holy prophet (s)

Ibn Abbas cried and even Bhukari in his Sahih mentions this incident as a “Calamity of Thursday”

Narrated by Said bin Jubair
That he heard Ibn ‘Abbas saying, “thursday! And you know not what thursday is? After that Ibn ‘Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn ‘Abbas, “What is (about) thursday?” He said, “When the condition (i.e. health) of Allah’s Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I may write something for you after which you will never go astray.’The people differed in their opinions although it was improper to differ in front of a prophet, They said, ‘What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’ Then the Prophet ordered them to do three things saying, ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’ ” The sub-narrator added, “The third order was something beneficial which either Ibn ‘Abbas did not mention or he mentioned but I forgot.’

[SAHIH BUKHARI, Eng Volume 4, Book 53, Number 393 ]

H.Abu Bakr wept on death of Holy prophet (s)
Narrated by H.’Aisha
Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon ‘Aisha and went straight to Allah’s Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. [SAHIH BUKHARI, Volume 5, Book 59, Number 733

All people wept on death of Holy prophet (s)

Narrated by H.’Aisha
(the wife of the Prophet) Allah’s Apostle died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Apostle is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Apostle, kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.: “(O Muhammad) Verily you will die, and they also will die.” (39.30) He also recited: “Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.144) The people wept loudly….. [SAHIH BUKHARI,Volume 5, Book 57, Number 19]

MORE ABOUT WEEPING FOR DEATH FROM AHLE SUNNAH

Holy Prophet(s) wept on the death of his son Ibrahim 
Narrated by Anas bin Malik
We went with Allah’s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (p.b.u.h) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.” [SAHIH BUKHARI, Volume 2, Book 23, Number 39]

Holy Prophet(s) wept on the death of  son of one of his daughters 

Narrated by Usama
A son of one of the daughters of the Prophet was dying, so she sent a person to call the Prophet. He sent (her a message), “What ever Allah takes is for Him, and whatever He gives is for Him, and everything has a limited fixed term (in this world) so she should be patient and hope for Allah’s reward.” She then sent for him again, swearing that he should come. Allah’s Apostle got up, and so did Mu’adh bin Jabal, Ubai bin Ka’b and ‘Ubada bin As-Samit. When he entered (the house), they gave the child to Allah’s Apostle while its breath was disturbed in his chest. (The sub-narrator said: I think he said, “…as if it was a water skin.”) Allah’s Apostle started weeping whereupon Sa’d bin ‘Ubada said, “Do you weep?” The Prophet said, “Allah is merciful only to those of His slaves who are merciful (to others).”  [SAHIH BUKHARI, Volume 9, Book 93, Number 540]

Holy Prophet(s) wept on the death of Zaid, Jafar & Abdullah bin Rawaha

Narrated by Anas bin Malik
The Prophet said, “Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then ‘Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah’s Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory.” [SAHIH BUKHARI Volume 2, Book 23, Number 338]

Narrated by Anas bin Malik
Allah’s Apostle delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears. [SAHIH BUKHARI Volume 4, Book 52, Number 29]

Holy Prophet(s) wept on the death of Sad bin ‘Ubada 

Narrated by ‘Abdullah bin ‘Umar
Sad bin ‘Ubada became sick and the Prophet along with ‘Abdur Rahman bin ‘Auf, Sad bin Abi Waqqas and ‘Abdullah bin Masud visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, “Has he died?” They said, “No, O Allah’s Apostle.” The Prophet wept and when the people saw the weeping of Allah’s Apostle (p.b.u.h) they all wept. He said, “Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this, He pointed to his tongue .” and added, “The deceased is punished for the wailing of his relatives over him.” ‘Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead). [SAHIH BUKHARI Volume 2, Book 23, Number 391]

The tradition of Umar and his son as explained by H.Ayesha
Narrated by ‘Abdullah bin ‘Ubaidullah bin Abi Mulaika
……Ibn Abbas added, “When ‘Umar died I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Quran is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’ ” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn Umar did not say anything after that  [SAHIH BUKHARI Eng Volume 2, Book 23, Number 375] & [Sahih Muslim. Chap. 9, Tradition No.25]

Zainab binte Jahash the wife of Prophet (s.a.w.s.) narrates:
One day the Messenger of Allah (s.a.w.s) was in my house and Husain (a.s.) was also there. For some moments I forgot about him. He entered into the Prophet’s room. I tried to pick him up but the Messenger of Allah restrained me. Then he stood up to perform the prayers while holding Husain (a.s.) in his arms. When he went into ruku (bending in genuflection) or sajdah (prostration) he put down Husain (a.s.) and again took him in his arms when he stood up. Then he sat down and wept. When he finished his prayers I said, “O Messenger of Allah! Today I have seen you do something that I had never seen before.”
He said, “Jibraeel came to me and informed me that this Husain (a.s.) will be killed by my ummat (people).” (Mustadrakul Sahihain, 4:398)
He then showed me the soil of the place of his martyrdom. He gave me (a handful of) red dust.”

It is human’s nature that a person weep or grief on him, whom he loves very much. No one weeps on an unknown person or enemy. It is not BIDDAD to weep, because weeping is in human’s nature and it is gifted by ALLAH, so He never prohibit such a thing which He has kept in our nature. As ALLAH says in Holy Quran, “And that is He (Allah) it is Who makes (Men) laugh and makes (them) weep”. (Chp-53 : Verse-43)

Now you can judge by this few tradition with YOUR SELVES,
1) Whether Weeping is in human’s nature and its attachment is with the heart or not?
2) If someone is put to death by torture, whom we love, then, will we weep in his respect or not?
3) If such a tragedy falls on the day of Eid, or any death occurs in our family, shall we celebrate that day as a Eid?
4) If Prophet Muhammad (P.) can weep on Hazrat Husain (p), Why can’t we?
5) Is it suitable to celebrate Marriage, Birthday or any other function in the month of Muharram?
6) Do we celebrate or do we attend such happy occasions when there is a death of our beloved? where as Imam Husein (a) was the beloved of Holy prophet (s)
7) Whether grieving for martyr is Biddad or Sunnah of Holy Prophet (P.)?  Whether a day of Ashura is a day of Sorrow or Happiness?

Other links:

Honoring A Nobleman

Hatam al-Ta’i was a noble, generous, and kind Arab. He would make food of a camel every day to feed people. He was doing this whole heartedly and with devotion. Nevertheless, he died before the advent of Islam. After Hatam, his son `Adi succeeded him; he was as generous as his father. It is said that one day a man asked him for one hundred Dirhams. `Adi said, “By Allah, this is nothing, ask for more!” When a poet eulogized him, `Adi said, “Wait for me to give you a reward before you read the eulogy.”

In the 9th A.H., the Holy Prophet sent a group headed by Imam `Ali to Tay Tribe to invite them to Islam but they fought them and were defeated. Most of theTay people were taken captives along with considerable booty. `Adi, Christian by faith, escaped toSyria, leaving his sister, Safanah  among the captives. Before the Holy Prophet, she stood up and said, “O Allah’s Messenger! My father passed away; my guardian who is my brother has escaped to Syria; be gracious to me.” The Holy Prophet ordered to give here new dress and send here respectfully to Syria.

Seeing this, `Adi was surprised. When his sister told him about the Holy Prophet’s gracious behavior, `Adi asked for an advisable act. The sister said, “You would better go to him, for it would be a source of pride for you to believe him, should he be a prophet and it would be an honor for you should he be a king.” `Adi moved quickly, went to the mosque and introduced himself to the Holy Prophet who invited him to his house.

On the way home, an old woman came to the Holy Prophet and held him standing for a long time speaking of her needs. The Holy Prophet too was patiently listening to her! `Adi said to himself, “This is not the attitude of the kings to speak with the needy in this manner.” When they reached home, the Holy Prophet made `Adi sit on the mattress while he himself sat on the earth facing him. `Adi said, “It is not good for me to sit on this mattress when you sit on the earth.”

The Holy Prophet said, “You are our guest!” Then the Holy Prophet said, “Perhaps you look at the actual poverty and indigence of Muslims and our numerous enemies that you do not accept Islam. But this situation will not last long.” Hearing this, `Adi willingly embraced Islam, defended Ahl al-Bayt after Allah’s Messenger and remained steadfast until the end of his life. He fought along with Imam `Ali in the battles of Camel, Siffin and Nahrawan for the sake of Allah. In the Battle of Jamal (Camel), he lost one eye and three of his sons were martyred in the front of justice against injustice

Science explained 1400 yrs ago

Before reading this whole Incedent kindly keep in mind that this incident took place 1400 yers ago when science was in very much infant stage and only rectly 2 centuries back all the below thories have been proved.. It’s Amazing !!!!

Below are extracts from the book

“The Great Muslim Scientist and Philosopher  Imam Jafar Ibn Mohammed As-Sadiq (a. s.) (Sixth successor after the Holy prophet [s.a.w])

Translated and published by Kaukab Ali Mirza
Publisher: Willowdale, Ont. : K.A. Mirza, 1996.
ISBN: 0969949014   Edition: $6.00
Second Edition Printed in 1997  275 pages.

INTRODUCTION

This book is a translation of “Maghze Mutafakkir Jehan Shia”, the famous Persian book, which has been published four times in Tehran, Iran. The Persian book is itself a translation from a French thesis published by The Research Committee of Strasbourg, France, about the contribution made by Imam Ja’far as-Sadiq (A.S.) to science, philosophy, literature and irfan (gnosticism) .

‘Kaukab Ali Mirza’ did the English translation from Persian

 

Imam Jafar as-Sadiq (a. s.) and abu Shakir

Jafar as-Sadiq (A. S.) was one of the most patient and tolerant teachers of his time. He used to take his classes every day. After his lectures he would listen and reply to the objections of his critics. He had asked his critics, who attended his classes, not to interrupt him during his lectures. They were quite free to ask him any question or raise any objection after the classes were over.

Once Abu Shakir, one of his opponents, said to him: “Would you allow me to say something and ask some questions?”

“Yes, you can”, replied Imam Jafar as-Sadiq.

Said Abu Shakir: “Is it not a myth that there is Allah? You want people to believe in a thing which does not exist. If there was Allah, we could have felt his existence through our senses. You may say that we can feel His presence by the help of our inner senses, but our inner senses also depend upon our five outer senses. We cannot conjure up an image of anything in which some of our senses were not involved. We cannot conjure up the picture of a person whom we have not met; recall to our memory his voice if we have not heard him and feel the touch of his hand by our inner senses if we have never taken his hand in our hand.”

“You may say that we can perceive the presence of Allah by our intelligence and not through our inner or outer senses. But our intelligence also needs the assistance of our five outer senses, without which it cannot function. We cannot make any reasoning or come to any conclusion without the help of our senses.

By your imagination you have created a being, which is of your own image. Since you see, talk, hear, work and rest, He also does exactly what you do.”

“You do not show Him to anyone. To maintain your hold on the people you say that He cannot be seen. You also say that He was not born from the womb of a woman. He does not procreate and that He would not die. I have heard that there is an idol in India, which is hidden behind a curtain and is not allowed to be seen by the Hindu devotees. The custodians of the idol say that it is out of mercy that their god does not appear before them, because whoever casts his eyes on it, would instantly die.”

“Your Allah is also like the veiled god of the Hindus. It is out of His mercy that He does not appear before us. If he does, we shall surely die. You say that the universe was created by Allah, who did not talk to anyone, except to the Prophet of Islam. As a matter of fact the universe came by itself. Does anyone create the grass, which grows in the field? Does it not grow and get green by itself? Does anyone create the ants and the mosquitoes? Do they not come out by themselves?”

“I must tell you, who claims to be a scholar and the successor of the Prophet, that among all the stories, which circulate among the people, none is more absurd and baseless than the story of Allah, who cannot be seen. There are many baseless stories, but they, at least, depict real life and present before us the people and personalities, who may themselves be fictitious, but their acts and deeds are like those of real human beings. We can see them. They eat, they drink, they talk, they sleep and they love. When we read these fictitious stories, we enjoy them. We know that they are false, but we see in them the faces of men and women, who are like us. The people mentioned in the stories might not have existed, but our common sense accepts existence of such people in the world. However, when we cannot see, feel or touch your Allah, our logic and reasoning, which depend upon our senses, do not accept his existence.”

“l know that some people, who have been deceived by you, believe in your invisible Allah, but you cannot deceive me and make me believe in Him. I worship God, who is made of wood and stone. Although my God does not talk, but I can see him with my eyes and touch him with my hands.”

“You say that the God whom I have made from my own hands is not worthy of being worshipped, while you ask the people to worship Allah, you have created by your imagination. You deceive innocent people by saying that your imaginary Allah has created the universe, but I do not deceive anyone. No one created the universe. There was no need of any god to create it. It came by itself. God cannot create anything. He is himself our creation. I created him by my hand and you by your imagination.”

Imam Jafar as-Sadiq (A. S.) did not say a word during the long tirade of Abu Shakir. Sometimes his students, who were present, wanted to intervene but he asked them to remain quiet. When Abu Shakir stopped his lengthy discourse, the Imam asked him, if he had anything more to say.

Retorted Abu Shakir: “By introducing your invisible Allah to the people, you want to acquire wealth and position and have a respectable, comfortable and luxurious life. These are my last words. I do not want to say anything more.”

Imam Jafar as-Sadiq (A. S.) said: “l would like to start with the last part of your speech. Your accusations that I want money, position and a comfortable life would have been justified if I was living like a caliph. You have seen today that I have eaten a few morsels of bread only and nothing else. I invite you to my house to see for yourself what I will have for dinner and how I live.”

“Abu Shakir, if I wanted to acquire wealth and have a good life, as you say, I was not obliged to teach and preach to get rich. I would have earned money and got rich by my knowledge of chemistry. Another way to get rich was to do business. I have more knowledge’ about foreign markets than any merchant in Medina. I know what goods are produced in different countries and where to sell them for profit. I also know how to bring them here to reduce the cost of transport. Our merchants import goods only from Syria, Iraq, Egypt and some other Arab countries. They do not know what goods are available in Isphahan, Rasht and Rome, otherwise they would have imported them and sold them with profit.”

“Abu Shakir, you have said that I ask the people to worship Allah to deceive them and to get rich. I must tell you that I have never taken anything from anyone, except some fruits as presents. One of my friends sends to me every year fresh dates from his garden and another some pomegranates from Taif. I accept these presents so that they may not get offended.”

“I have heard, O Abu Shakir, that your father was a pearl merchant. Perhaps you may have some knowledge about pearls. But I know all about pearls and precious stones. I can also appraise their market value. If I wanted to get rich I would have worked as a jeweller. Can you test and recognise a precious stone? Do you know how many kinds of rubies and emeralds there are in the world?”

“I know nothing about them”, replied Abu Shakir.

“Do you know how many kinds of diamonds there are and what colours they have?” asked Imam Jafar as-Sadiq.

“I do not know”, replied Abu Shakir.

Imam Jafar as-Sadiq said: “I am not a jeweller, but I know all about the pearls and precious stones. I also know where they come from. All jewellers must know about gems, what I know, but few of them know their sources.”

“Do you know what makes a diamond shine?”

“I never was a diamond merchant, nor was my father. How can I know why diamonds shine?; replied Abu Shakir.

Said the Imam: “Diamonds are obtained from the beds of rivers and streams. Rough diamonds are cut by experts. This is the cut of a diamond, which gives it its brilliance. Those who are experts in cutting diamonds are trained from the childhood in the profession of their fathers and forefathers. Cutting a diamond is a very delicate and difficult art. A diamond is cut only by a diamond.”

“Abu Shakir, I have said all this simply to show to you that if I wanted to accumulate wealth, I could have done so by making use of my knowledge about jewels. I have replied to your accusations and now I shall deal with your objections.”

“Abu Shakir, you have said that I have fabricated stories and ask the people to worship Allah, who cannot be seen. You refuse to acknowledge existence of Allah, because He cannot be seen. Can you see inside your own body?”

Replied Abu Shakir: “No, I cannot.”

Imam Jafar as-Sadiq said: “If you could have seen what is inside you, you would not have said that you do not believe in Allah, who cannot be seen.”

Abu Shakir asked: “What is the relationship between seeing within one’s own body and the existence of your unseen Allah?”

Imam Jafar as-Sadiq (A. S.) replied: “You have said just now that a thing, which cannot be seen, touched, tasted or heard, does not exist.”

Abu Shakir said: “Yes, I have said that and I believe it is true.”

Jafar as-Sadiq asked: “Do you hear the sound of the movement of blood in your body?”

Said Abu Shakir: “No, I do not. But does blood move in the body?

Imam Jafar as-Sadiq (A. S.) said: “Yes, it does. It makes a full circuit of your body. If the circulation of blood stops for a few minutes you will die.”

Abu Shakir said: “I cannot believe that blood circulates in the body.”

Imam Jafar as-Sadiq said: “It is your ignorance, which does not let you believe that your blood circulates in your body, and the same ignorance does not let you believe in the existence of Allah, Who cannot be seen.”

Then the Imam asked Abu Shakir whether he has seen the tiny living beings, which Allah has created in his body.

Jafar as-Sadiq continued: “It is because of these small creatures and their wonderful work that you are kept alive. They are so small that you cannot see them. Since you are a slave of your senses, you do not know about their existence. If you increase your knowledge and decrease your ignorance, you will come to know that these small beings in your body are as large in number as the particles of sand in the desert. These small creatures are born in your body, multiply in your body, work in your body and die in your body. But you never see them, touch them, taste them or hear them in your life time.”

“It is true that one who knows himself knows his Allah. If you had known yourself and had the knowledge of what is going on inside your body, you would not have said that you do not believe in Allah, without seeing Him.”

Pointing his finger to a huge stone he said: “Abu Shakir, do you see the stone, which is in the foot of that portico? To you it seems lifeless and motionless, because you do not see the brisk motion, which is inside the stone. Again it is lack of knowledge or your ignorance, which would not let you believe that there is motion inside the stone. The time will come when the learned people would see the motion which is in the stone.”

Continued the Imam: “Abu Shakir, you have said that everything in the universe came by itself and has no Creator. You think that the grass in the field grows and gets green by itself. You must know that the grass cannot grow without seeds and seeds would not germinate without moisture in the soil and there would be no moisture if no rain falls. The rain does not fall by itself. First the water vapours rise and gather above in the atmosphere in the form of clouds. The winds bring the clouds. Then the water vapours condense and fall down as rain drops. The rain must also fall at the right time, otherwise no grass will grow and become green. Take the seeds of ten kinds of herbs and put them in a closed jar, which has sufficient water, but no air. Would they germinate? No, in addition to water, seeds need air also. It is possible to grow grass, herbs and fruits in hot houses, when it is very cold, provided there is sufficient air. Without the presence of air no grass will gr! ow in the fields and get green. If there is no air, all plants and animals, including human beings, would die.”

“Abu Shakir, do you see the air, on which your very existence depends. You only feel it when it moves. Can you refuse to believe in the existence of air? Can you deny that to grow and get green the grass needs many things like seeds, soil, water, air, a suitable climate and above all a strong managing power, which may co-ordinate the action of these different elements. That Managing and Co-ordinating Power is Allah.”

“You say that everything comes by itself because you are not a scientist. No scientist would ever say that. All scientists and all scholars believe in the existence of a creator, albeit, they may call Him by different names. Even those, who do not believe in Allah, believe in a Creative Force.”

“Abu Shakir, it is not because of one’s knowledge, but it is due to his ignorance that he does not believe in Allah. When a wise man thinks of himself, he finds that his own body needs a controller so that all its organs and systems may function properly. He then realises that this vast universe also needs a controller or supervisor so that it may run smoothly.”

“You said just now that both of us create our own gods – you by your hands and I by my imagination. But there is a big difference between your god and my Allah. Your god did not exist before you made him out of wood or stone, but my Allah was there before I could think about Him. I do not create my Allah by my hands or by my brain. What I do is to know Him better and think of His Greatness. When you see a mountain you try to know more about it. It is not creating the mountain by imagination. That mountain was there before you saw it and it would be there when you are gone.”

‘You cannot know much about the mountain because of your limited knowledge. The more your knowledge grows, the more you will learn about it. It is impossible for you to find out when and how that mountain came into being and when it would disappear. You cannot find out what minerals are there inside or underneath the mountain and what is their benefit to mankind.”

“Do you know that the stones, out of which you make your idols came into being thousands of years ago and shall exist for thousands of years more. These stones have come here from a distant place. They could travel that long journey because different parts of the earth are always moving, but this movement is so slow that you do not feel it. There is nothing in the universe, which is not in motion. Rest or motionlessness is meaningless. We are not at rest even when we are sleeping. We are in motion because the earth is in motion. Besides, we have a motion inside our own bodies.”

“Abu Shakir, if you had any knowledge about the piece of stone, out of which you carve an idol, you would not have denied the existence of Allah and said that I have created Him by my imagination. You do not know what a stone is and how it came into being. Today you can handle it as you like and cut it into any shape or form, but there was a time when it was in liquid state. Gradually it cooled down and Allah solidified it. In the beginning it was quite brittle and would have broken into pieces in your hand like a piece of glass.”

Asked Abu Shakir: “Was it in a liquid condition before?”

“Yes, it was”, replied Jafar asSadiq (A. S.)

Abu Shakir burst into a peal of laughter. One of the students of Jafar as-Sadiq got angry and was about to say something when he was stopped by his teacher.

Abu Shakir said: “I am laughing because you say that the stones are made of water.”

Jafar as-Sadiq (A. S.) replied: “I did not say that the stones are made of water. What I had said was that in the beginning they were in a liquid state.”

Abu Shakir said: “What difference does it make. The liquid and water are the same things.”

Imam Jafar as-Sadiq replied: “There are many liquids which are not water. Milk and vinegar are liquids, but they are not water, although they have a water content in them. In the beginning the stones were liquid like water and they flowed like water. Gradually they cooled down and became hard so that you could cut them and make them into idols. The same hard stones will turn into liquid, if they are heated.”

Said Abu Shakir: “When I go home I will check the truth of your statement. I will put the stone in the fireplace and see if it turns into liquid or not.”

Said the Imam: “You cannot liquefy stone in your fireplace. Can you liquefy a piece of iron at home? A very high temperature is required to turn solid stone into liquid.”

“Do you realise how you could make the idols out of stones? It was Allah, who made the stones. It was He Who created you and gave you the hands with the unique fingers, which enabled you to handle tools and chisel out the idols from the stones. Again it was He who gave you power and intelligence, which you used in making the idols.”

“Abu Shakir, do you think that the mountains are only heaps of stones? The Great Allah has created them to serve some very useful purpose. They were not created so that you may take stones and turn them into idols. Wherever there is a mountain there is flowing water. Rain and snow which fall on the mountain tops produce streams of fresh water. These streams combine together to form big rivers, which irrigate farms and fields. The people who live in the valleys, through which the rivers flow, are assured of constant supply of water. People who can afford it, go to the mountains during the summer season to escape the heat of the plains.”

“The mountains work as a great bulwark and protect towns and villages, which are in their valleys from the devastation and destruction of hurricanes. Green mountains provide good grazing grounds for sheep. When scorching heat burns the pastures down in the plains and no fodder is left, the shepherds take their flocks of sheep to the mountains and stay there till the end of summer. Mountains are also habitats of birds and animals, some of which are a good source of food for those, who live there. Even the mountains, which are not green, are not without some use. If the people try, they may discover in them mines of metals and minerals which are useful for mankind.”

“Abu Shakir, I am too small and too weak to create Allah with my brain. It is He, who has created my brain, so that I may think of Him and know Him – my Creator. He was there before I came into being and He would be there when I am no more. I do not mean that I would be totally destroyed. Nothing in the universe is totally destroyed. Everything is subject to change. It is only Allah, Who does not change.”

“Abu Shakir, please tell me sincerely to whom will you turn for help when you are in trouble? Do you hope that the idol you carve out of stone can come to your succour? Can it cure you when you are sick; save you from mishaps and calamities; save you from starvation and help you pay your debts?”

Abu Shakir replied: “I have no such expectations from the stone, but, I think there is something inside the stone, which will help me. Moreover, I cannot help worshipping it.”

Imam Jafar as-Sadiq enquired: “What is inside the stone? Is it also stone?”

“I do not know what it is. But it cannot help me if it is also stone,” replied Abu Shakir.

Said Imam Jafar as-Sadiq: “Abu Shakir, what is inside the stone and is not stone and can help when you are in trouble is, Allah.”

Abu Shakir pondered over the subject for a while and then said: “Is Allah, who cannot be seen, inside the stone?”

The Imam replied: “He is everywhere.”

Abu Shakir said: “I cannot believe that a thing may be everywhere but remain unseen.”

The Imam said: “Do you know that the air is everywhere but cannot be seen?”

Said Abu Shakir: “Although I cannot see the air, I can, at least, feel it when it moves. But I can neither see your Allah nor feel his presence.”

Imam Jafar as-Sadiq said: “You do not feel the presence of air when it is not moving. The air is only a creation of Allah. He is everywhere, but you cannot see Him or feel His presence by your senses. You have admitted just now that although you do not see it, but your instinct or your soul tells you that there is something inside the stone, and is not the stone, which can help you. That something is Allah. Your instinct also tells you that you cannot live without Allah and without worshipping Him.”

Abu Shakir said: “It is true. I cannot live without worshipping idols.”

Said Imam Jafar as-Sadiq: “Do not say idols. Say Allah. It is He, Who is worthy of worship. just like you everyone is obliged to worship Him. One, who does not worship Allah has no guide and no guardian. He is just like one, who cannot see, cannot hear, cannot feel and cannot think. He does not know where to go and on whom to depend when in trouble. Worshipping Allah is a part of living. Every living being worships Him instinctively. Even the animals cannot live without worshipping Him. We cannot ask them and they cannot tell us that they worship Allah, but their well regulated and orderly life is sufficient proof that they worship Him.

“I do not say that the animals believe in Allah and worship Him just as we do. But there is no doubt that they obey the laws made by their Creator faithfully, which means they worship Him. If they were not obedient to their Creator, they could not have such an orderly and regulated life.”

“We see that just before the advent of spring the titmouse (a kind of small bird) always comes at the same time and sings, as if to give us the tiding of the new season. The itinerary of these migratory birds is so regulated and their schedule so fixed that even if the last days of winter are still cold, their arrival is not delayed for more than a few days. When Chilchila (a migratory bird) returns after covering a distance of thousands of miles, it builds its nest at the same place, where it had built it last spring. Was it possible for these small birds to have such a well organised life if they did not obey the laws of Allah and worship Him?”

“Abu Shakir, even the plants obey the laws made by Allah faithfully and worship Him. Out of 150 species of plants, which are further divided into hundreds of sub-species you will not find even one plant, which has a disorganised and disorderly life.”

“Abu Shakir, just like us the plants also do not see their Creator, but they worship Him by obeying His laws instinctively.”

“I know that you will not accept, or perhaps you do not understand, what I say. A man must have sufficient knowledge to understand complicated problems.”

“Abu Shakir, not only animals by their animal instinct and plants by their plant instinct obey Allah and worship Him, the lifeless and inanimate objects also, with whatever instinct they have, obey Allah and worship Him. If they did not worship Him, they would not have followed the laws made by Him. As a result, their atoms would have broken apart and they would have been destroyed.”

“The light which comes from the sun also worships Allah by obeying his laws, which are very stringent and exact. It comes into being by the combination of two opposite forces. These forces also obey the laws of Allah and worship Him, otherwise they cannot produce light.”

“Abu Shakir, if there was no Allah there would have been no universe and no you and me. The sentence, “There is no Allah’, is meaningless. The existence of Allah is a must. If attention of Allah is diverted, even for a moment from the affairs of the universe to something else, it would break up. Everything in the universe obeys His laws, which are permanent and eternal. Because of His absolute wisdom and knowledge, He could make such wonderful laws, which will last for ever. Each and every law, made by Him serves some special and useful purpose.”

When the Imam concluded his discourse, Abu Shakir fell into a deep reverie as if he was greatly inspired.

Imam Jafar as-Sadiq asked: “Do you now believe that Allah, who cannot be seen, does exist and what you worship is the unseen Allah?”

Abu Shakir replied: “I am not yet convinced. I am in a quandary. I am full of doubts and misgivings about my faith and my convictions.”

Jafar as-Sadiq remarked: “The doubt about idol worship is the beginning of the worship of Allah.”

Guidance on One’s Conduct in Life

Masoom (a.s.)’s Guidance on One’s Conduct in Life
 
It was narrated to me by Ahmed bin Hassan Qatan, who referred from Hassan bin Ali Sakari, who from Jafar bin Mohammed bin Ammara, who from his father that:
Imam Jafar-e-Sadiq (a.s) said people generally desire for four luxuries in this temporary World: to become rich, to achieve comfort in life, to minimise grief and hardship and to be respected by others:

Wealth and triumph is hidden in the treasure of countenance, but if someone is seeking it through accumulation of wealth then it is impossible;
Comfort and ease is in the keeping your liabilities to minimum but if someone tries to gain comfort and peace of mind through excessive commitments then it is impossible;
Minimum grief and hardship is achieved through indulging in minimum hobbies and engagements but if someone is seeking them through excessive involvements than it is impossible.
Respect is in the service and obedience of one’s Lord (swt) but if someone is trying to obtain it through serving and keeping others happy then it is impossible for him to succeed

 
It is written in ‘Tafseer-e-Imam Hassan Askari (a.s)’ that Imam Mohammed Baqir (a.s) told, Mohammed bin Muslim Shahab Zahri visited Imam Zain-ul-Abadeen (a.s) in a state of grief and very low morale. Mola (a.s) asked why are you so depressed and anxious? He replied, O! Son of Rasool Allah (saww), I am engulfed in sadness and fears due to those who are jealous of my wealth and prosperity; I always get contrary to what I expect from them even from those whom I have extended many favours. Imama.s. replied you should keep your tongue in your control, this will enable you to win them back. Zahri replied, I always communicate with them in a favourable way. Imam (a.s) replied it can never be so! It can never be so! Beware, do not be proud of your statements and never talk in those terms, which do not appeal to them. Although you may have complete justification for your statements, but you can never be certain that you are able to clarify your unpleasant comments.
 
Imam (a.s.) later said, O Zahri! Listen, whoever does not fully comprehend a matter, he easily makes mistakes. O Zahri! It is obligatory upon you to regard all Muslims [1] as  part of your family and give an elder the status of your father; younger as your son and those who the same age as you, the rank of your brothers. Then think again if you would like to be unkind to any one of them, or would wish bad luck for him or would be pleased if his hidden sins are revealed or he be insulted? But if Iblis Maloun (the cursed one!) puts illusion in your mind that your are superior than a fellow Muslim, then you should carefully analyse the situation and if that person is older than you, then you should consider that he has carried out more good deeds and adhered to ‘Aman’ [2] prior to you; if that person is younger than you then regard him more blessed as you have committed more sins as compared with him and therefore he is better than you; if that person is the same age as you, then make yourself believe that you are sure about your sins which you have committed but you can only doubt about that fellow’s wrongdoings and how could you reject what you see clearly in comparison to the vague? (so he is better than you).
 
And if you see others are giving you respect and bowing down to you then consider this privilege is only extended to you by their kindness and you do not have these qualities. When you realise that people are cruel to you and are annoyed with you then take it as a result of your misbehaviour. When you adopt this kind of attitude then Allahswt. will make your life easier and comfortable, and increase number of your friends and reduce your enemies, and you will be pleased with the polite and kind conduct of others and will not complain on their misconduct.
 
Be aware! In people’s opinion, a more respectful person is that from whom they benefit and gain favours and he does not lean on them and never expects something in return and does not turns to them for help. After this person, people respect that who believes in self-reliance, even though he is not self-sufficient. This likeness is due to the fact that general public is fond of riches, and they would respect that person who does not pose any threat in regard to their most loved entity (wealth), Indeed they will respect and praise that person. However, people would consider a person most honourable person who does not complete with them in earnings but rather in small or large amounts, keeps on contributing to them from his own pocket.
 
[1] True Muslim who believes in 14 Masomeena.s.
[2] Admitting Mola Ali a.s. ‘s wilayat as compulsory in all aspects of deen

Debate With Abil Awja

Abil Awja first of all had a narrow-minded nature; secondly the company of Hasan Basri had further spoilt his belief, therefore doubts and conjectures used to fill his mind all the time. In addition to being an atheist, this fellow was also brash and foul-tongued. One day he came to Imam Ja’far as-Sadiq (a.s) and said, “I don’t understand how long the Hajj pilgrims would continue to trample the land of Mecca and how long would they continue to worship these stones and rocks? How long would they continue to run around it like runaway camels? Are these not actions of ignorant and stupid people? As you are the Imam of the Muslims and the son of the founder of Islam, give me a satisfactory reply.”

Imam (a.s) said, “O man! You have not reflected on the actual matter. The Ka’ba is the protected sanctuary through which the Almighty Allah tests His slaves, because this House is associated with Him. Therefore it is emphasized to respect and visit it. It is appointed as the place of worship for prophets and the direction of prayers of religious people. This house is the channel of His mercy and the medium of salvation. He created this house two thousand years before the creation of the world. The dignity of our slavehood is only that we follow each and every command of Allah and let the purpose for which the Ka’ba is created, be fulfilled.”

Awja said, “I am sorry to say that you have associated this house to such a personality whose existence, I refuse to believe. How can one believe in the existence of something, which is unseen? And till one does not believe, there is no question of obeying His commands.”

Imam (a.s) said, “You do not use your intellect. He is present and seeing everywhere and at every moment; and is nearer to you than your jugular vein. He listens to what we say and sees us and He knows the secrets of our hearts.”

He said, “First prove His existence. If he is on the earth, he went to the heavens and if he is on the heavens, how did he come to the earth?” Imam (a.s) said, “He is not confined in space, that another place should be empty of Him, or some place should surround Him. If He had been confined to a place what difference would have remained between Him and the creatures?

Awja asked, “But how does this prove that He is the Creator of all things?” Imam (a.s) replied, “Does such an obvious fact require a proof? I ask only you, who has created you?” “No one has created me,” replied he. Imam said, “Is it possible for a created thing to come into being without a maker?” When Awja heard this he became worried and changing tracks said, “Okay, let it be. Tell me what is the use of things like Day of Judgment, accounting, Paradise and Hell etc. of which you are a believer? After death, a man is mixed with the dust and all these things are mere assumptions. Imam (a.s) said, “Even if it is assumed that you are right, there is no fear for us after death and if your belief is wrong there is no scope for your salvation, while we are risk-free in both the cases. Now you tell me, which of us is better?”

Hearing this, he bowed down his head and after remaining silent for sometime said, “I accept your statement, but tell me, the Quran says, ‘When the skins of the inmates of Hell are burnt down, they would be given fresh skins.’ Can you explain that the skins that had committed the sins are burnt once, what is the fault of the new skins?” Imam (a.s) said, “They would be the same old skins, only their forms would be changed again. Like a brick is powdered and mixed with water and put in a die for making another brick. The same would be the case of the skins of the people of Hell.” He said, “Further, you tell me why different people die due to different diseases? What is the problem if all were to die due to the same disease?” Imam (a.s) said, “If it had been so, people would have remained fearless of death till the appearance of this disease and Allah does not like that anyone should be fearless of death.”

Although Sufyan Thawri had gained much knowledge from Imam Ja’far as-Sadiq (a.s), he was against the Imam and he wanted to project his own image. One day Imam (a.s) was sitting in the Masjid, wearing a dress of thin white cotton. Seeing this dress Sufyan told his colleagues, “I will go and embarrass this Imam of the Rafidis(A derogatory term for Shias).” Saying this he came to Imam (a.s) and said, “Was your exalted and respected grandfather, the Messenger of Allah (S) also wearing these kinds of expensive clothes?”

Imam (a.s) said, “There is no restriction on wearing these types of clothes. In the time of the Prophet the poorest of the Muslims were leading a very frugal life, therefore the Prophet never used to wear expensive clothes, lest they may feel disheartened. Since the situation is not the same now, there is no harm in wearing these clothes. I have worn this dress only for the thankfulness of Allah, otherwise below this, see, I am wearing thick woolen clothes.” After this Imam (a.s) raised the skirt of Sufyan’s dress and said, “See, you have worn a coarse dress outside, to show off, while below you have donned soft and expensive apparels, so that your body remains in comfort. On the other hand these thick fibers prick into my body and it is painful to it. You have seen my exterior but did not inspect your interior.” Sufyan returned in embarrassment. His students said, “If he had embarrassed you, we would also not remain without taking revenge from him.” So they came to Imam (a.s) and said, “Are piety and asceticism worthless in your opinion?”

Imam: What do you mean by this?

Students: We mean to say that if you had valued piety you would not have worn such a good quality dress.

Imam: Is it prohibited?

Students: No, it is not so. But the Almighty Allah has praised those companions of the Messenger of Allah (S), who used to prefer others to their own selves.

…and prefer (them) before themselves though poverty may afflict them, (Surah Hashr 59:9)

And at another place He says:

And they give food out of love for Him to the poor and the orphan and the captive. (Surah Dahr 76:8)

Imam: Both these verses were revealed in the honor of us, Ahl ul-Bayt, and they denote our condition. Since you people do not know the abrogating and the abrogated verses of Quran, you are wandering in misguidance. Remember, the people regarding whom these verses were revealed were allowed and permitted to do so and it was rewarding and recompensing; but after this the Almighty Allah had mercy on the condition of the believers and abrogated this command so that their families were not put to inconvenience. At that time even if one had a single loaf of bread, one gave it in the way of Allah and did not think of ones young child or aged parents. Since this command was fatal to such people it was abrogated. That is why the Messenger of Allah (S) said, “One who has five grains, or five dirhams or five loaves of bread and he intends to spend them, then it is necessary for him to give one to his parents, one to his family, one to his needy relatives, one to his poor neighbors and the last one in charity on the way of Allah. This fifth position is lower and less rewarding than the previous four.”

Thus an Ansar (Helper) had five slaves and slave girls. Besides these he did not own anything. At the time of his death he freed all of them and did not leave anything for his young children. When the Holy Prophet (S) heard of their condition, he said, “He has left them to solicit alms. He has done a bad thing. If I had known of this before I would not have allowed him to be buried in the Muslim cemetery.

The Almighty Allah has praised those who are not spendthrifts and who practice frugality. The Holy Prophet (S) said, “There are some people in my community whose supplications are not accepted. First of all, those who criticize and curse their parents. Secondly one who lends something without taking anything in writing, or keeping a witness; and when the lender does not repay he begins to curse him. Thirdly, one who criticizes and curses his wife, though Allah has given him the option to divorce her. Fourthly, one who sits at home and does not go out in search of livelihood and who asks Allah for lawful sustenance. So Allah asks this man, “have I not given you limbs to work and have I not opened channels of obtaining livelihood for you?” Fifthly, one who is bestowed a great wealth by Allah and he squanders it all and becomes a pauper. Then he prays to Allah for sustenance. Allah replies to him, “Did I not give you extensive wealth, then why did you squander it away?”

One day the Holy Prophet (S) received gold and he gave it away in charity before the next morning. After this a beggar came seeking alms. The Prophet had nothing to give him. Since he was extremely softhearted he could not bear to see a beggar going away dejected and he was very sorrowful about it. The Almighty Allah revealed the verse,

And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off. (Surah Bani Israel 17:29)

Thus all these verses and traditions abrogate the actions that you have mentioned. Let alone this, even Abu Bakr, whom you call ‘Siddiq’, has proved by his actions that your opinion is wrong. Even though Allah ahs permitted making a will for a third of ones property, he willed a fourth of his property. If he had considered one-third better he would have made a bequest of that much amount. Rather if the donation of all of ones wealth had been better the Almighty would never have limited it to one-third.

Salman Farsi used to take out his yearly expenses from his share of war booty despite his ascetic nature and his contentment with little or nothing. The balance he used to give away in charity. Once someone objected to this that even though he were pious and God-fearing he did thus. “Are you certain of remaining alive for a year that you collect provision for this period?” He asked, “Even though you are my friend, why do you not hope I would live for a year? Why do you prefer the thought of my death to that of my survival? When a person has assured rations for a year he concentrates fully on the matters of the world and the Hereafter and a bankrupt man is always tense. He is not able to perform any worldly task or a deed for the Hereafter in the proper way.”

See the life of Hazrat Abu Zar Ghiffari; that inspite of his inclination towards frugality and seclusion, he never reconciled to destitution. He had reared some camels and goats and through them he maintained his family and served his guests. He helped the needy among his neighbors and acquaintances.

See these are the people regarding whose piety and fear of God there is no doubt, but they also lived in a way that they were never penniless by giving everything away in charity, as you people think. Mostly, this explanation of mine would have comforted you and if it is not so, I can explain further.” They said, “Please explain further.” Imam (a.s) said, “The Almighty Allah had made it obligatory for the believers to fight Jihad against people ten times their number, then He had mercy on them and reduced this number; that is Jihad is to be done against twice ones numbers. This command abrogated the previous one.

See, if a woman appeals to religious judge that her husband does not provide her bread and the Qazi compels him to provide her food and he says, “I am a pious person and I have no worldly possessions, how can I pay for it?” Now if the Qazi does not accept his excuse, then, whether in your opinion is this Qazi unjust or just?”

If you say he is unjust then he would not be qualified to remain a judge and if you say that he is just, then this command would be against your opinion.

If, as per your belief the entire world becomes ascetic and no one cares for any worldly thing, then who would accept charity, which is made so much rewarding by Allah? And how could the rich people produce the recipients of alms? The problem is that you have not understood the book of Allah and the practice (Sunnah) of the Prophet. You have neither understood its reality nor learnt about its abrogated and abrogating ones. Neither have you learnt about His commands and prohibitions. You don’t even know that Sulaiman, being a prophet of Allah asked for a kingdom that no one had ever acquired. Allah accepted his prayer and bestowed him such a kingdom. No one objected to him. In the same way his respected father, Prophet Dawood (a.s) was also a King. Prophet Yusuf (a.s) was the Aziz of Egypt. Dhurqarnain was a beloved servant of God. Allah also gave him the rulership of east and west. Thus, O people! Fear Allah and follow His commands and prohibitions. Ask those who know about that which you don’t know. The ignorant are always of lesser status than the people of knowledge.”

Piety Of Imam Hasan & Husain (a.s)

Thrice, Imam Hasan (a.s) gave up all his wealth in charity and twice he gave away half his wealth. Like his father, he also spent his life with the bare necessities. But his food spread was very wide. He used to have different kinds of dishes prepared for the guests, but himself ate only barley bread with vinegar or salt. His cloak was patched in many places. The narrator says, “One day I came to Imam Hasan (a.s) during his rule and found him sitting on a tattered sack. Seeing me, he had a sheet spread over it. I saw that it was patched at many places and it was of a very coarse material. I said, ‘O Amir’ul-Mu’minin, you are sitting on a sack. How is it possible for me to step on this blessed sheet?’ He said, ‘O Abu Salih, take a seat.’ I sat down following the command of Imam (a.s) then said, ‘O Son of the Messenger of Allah, you are the ruler, is there not even as much share in the kingdom that you can purchase a sheet for personal use?’ Hearing this, the Imam became angry and said, ‘Abu Salih, we Ahl ul-Bayt were not created for a comfortable life. We are created to provide comfort to others and to safeguard their rights. This sheet fulfills all my needs that an expensive one would do. Then what is the need for me to purchase a new sheet? O Abu Salih, would it not be better if I spend the same money on the poor and deprived people?’ Hearing this I said, ‘Amir’ul-Mu’minin, you are right. The fact is that, except for the Ahl ul-Bayt no one deserves this position.’”

 Piety Of Imam Husain (a.s)

Imam Husain (a.s) also spent a simple and austere life like his father and maternal grandfather. He was never fond of expensive clothes or tasty foods. He used to give away all that he received to the poor and destitute. One day received an amount from the public treasury. He kept it before himself waiting for needy people to arrive so that he can distribute it among them. Someone said, “O Son of the Messenger, your cloak is patched at many places, why don’t you take some money from this amount and buy a new cloak?” He said, “This is sufficient for me.” Very often people sent him gifts and presents, but he gave them all away to the orphans, the widows and poor people.

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