Al Gore Invents a Showpiece E-Book.

People pitch me on new apps all the time, but Al Gore doesn’t do it that often. In fact, only once — last week.

I took the bait. I met with him and his collaborators on “Our Choice,” a $5 app version (iPhone/iPad/iPod Touch) of Mr. Gore’s 2009 best seller of the same name.

Now, I’ll be frank with you: I must get pitched every other week on some “revolutionary” e-book app that claims to reinvent the book. That usually means it has a couple of video clips in it.

“Our Choice,” though, might actually live up to the boast.


A page from Al Gore’s new e-book app, “Our Choice.”As Mr. Gore puts it, his 2006 book “An Inconvenient Truth” was 90 percent about the climate crisis problem, and only 10 percent about solutions. “Our Choice” swaps that ratio.

It’s all about the steps he thinks we need to take right now to avoid the worst of the climate disaster. It explores all of the factors: solar, wind, nuclear, politics, population, deforestation. It’s vintage Gore: persuasive, careful, reasoned and filled with layman-ized recaps of recent scientific research. If you didn’t know about black carbon, albedo and halocarbons, you will after reading “Our Choice.”

Mr. Gore acknowledges the skeptics, even summarizes their arguments, before trying to demolish them. His message continues to be that we have to act quickly to avoid truly devastating climate problems. ”The United States is still borrowing money from China to buy oil from the Persian Gulf to burn in ways that destroy the planet. Every bit of that’s got to change,” he writes.

The book was published in 2009, but the app version has been updated. It incorporates discussions of the “birther” skeptics, the tsunami in Japan and last year’s Climategate.

But enough about the book. The bigger news is the app.

It’s laid out like a book, with 400 photos, illustrations and charts. It works best on the iPad, of course, but the miniature versions on the iPhone/Touch work surprisingly well, too. In both cases, you can zoom out to see scrolling page miniatures at the bottom of the screen for easy jumping around.

In both apps, the real magic is all the visual elements. You can expand every photo and graphic to fill the whole screen; they look spectacular. At this point, you can interact with them. You can tap the corner of any photo, for example, to see where on the planet it was taken. You can press your finger on a bar of a chart to “explode” it into smaller bars, showing the component data underlying the primary bar. (For example, one bar chart shows the six gases that contribute to the greenhouse effect. Hold your finger on a bar to see it split into smaller bars, showing where those gases come from: transportation, buildings and so on.)

Some of the illustrations become narrated animations. Some turn out to be movies (there’s a total of an hour of video), most narrated by Mr. Gore.

The interactivity, the zooming into graphic elements and the videos aren’t a gimmick. They actually add up to a different experience. The book feels more Web-like; at your leisure, you can jump from the main river of text into one of these deeper dives. Yet there’s no fear of falling off the primary train of thought.

Thanks to all of the smoothly integrated multimedia, the book engages more parts of your brain than just the one that reads prose. As a result, Mr. Gore goes much farther in his mission — persuasion — than he could on the printed page alone.

Another result is that you can spend many hours with this “book,” immersed and exploring. For once, here’s an e-book that really does redefine the net effect of an e-book. It really does exploit the touch screen, speakers and storage of your gadget to the fullest.

Best of all, the small company that created the app (called PushPop Press) says that over the last 18 months, it didn’t create just “Our Choice.” It simultaneously created a platform, a technology, that will permit them and others to publish subsequent immersive book-apps much faster and more easily.

There’s room for improvement. You can’t search the text, or annotate or copy or highlight it. Links to the Web might have been an obvious inclusion. Mr. Gore’s narration is not, ahem, the liveliest you’ve ever heard.

You should also know that it’s a big app, over 50 megabytes. In fact, when you buy it from the app store, all you’re getting is the introductory video; you’re then prompted to download the rest of the book in a Wi-Fi hot spot. That could be a rude surprise if you download the book just before heading out on a road trip, for example.

But over all, this is one of the most elegant, fluid, immersive apps you’ve ever seen. It’s a showpiece for the new world of touch-screen gadgets.

I told Mr. Gore that, frankly, I was relieved that “Our Choice” is such a great app. “I was afraid it’d be lame,” I said. “I would have had to show up at this meeting and pretend I really liked it.”

Mr. Gore didn’t miss a beat. “I know,” he said. “I felt the same way about your Nova miniseries.”

Funny guy. Also a persuasive, careful writer. He’s overseen the creation of a really cool app-book that, as one app-store reviewer puts it, “makes reading an interactive, fulfilling and, above all, emotional experience.”

               

The Respect for Woman in Islam

"Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."

In Islam there is absolutely no difference between men and women as far as their relationship to Allah is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct. The Qur'an says:

And for women are rights over men similar to those of men over women. (2:226)

They (your wives) are your garment and you are a garment for them. (2:187)

Here is another hadith of the Prophet Muhammad:
“Fear Allah in respect of women.” And: “The best of you are they who behave best to their wives.” And: “A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good.” And:”The more civil and kind a Muslim is to his wife, the more perfect in faith he is.”

In the Islamic society the woman has an honored position and, beside her legal and civil rights, enjoys special respect, love, affection and the gentle feelings which she deserves most.
Is she not the compassionate mother, the beloved wife and the affectionate daughter? The best expression of this reality is provided by the following verses from the Glorious Qur'an.
"And We have enjoined man concerning his parents - His mother bears him in weakness upon weakness, and his weaning takes two years - Be grateful to Me and to your parents. To Me is the eventual coming. And
they strive with you to make you associate with Me that of which you have no knowledge, do not obey them. Keep company with them in the world kindly, and follow the path of him who repents to Me. Then to Me is your return, and I shall inform you of what you did."
The Holy Qur'an (31: 14&15)
"And We have commanded man to be kind towards his parents. With trouble did his mother bear him, with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until
when he attains his maturity and reaches forty years, he says: My Lord! Arouse me that I may give thanks for your favour which you have bestowed upon me and my parents, and that I may do good which pleases you. And be gracious to me in the matter of my offspring. Surely I turn to you and surely I am of those who submit (Muslims)".
The Holy Qur'an (46:15)
"Your Lord has decreed that you worship none save Him, and (you show) kindness to parents. If one them or both of them reach old age with you, say not `Fie' to them nor repulse them, but speak to them a generous word, And make yourself submissively gentle with compassion and say: Oh, Lord! Have mercy on them both as they did care for me (when I was) little."
The Holy Qur'an (17: 23&24)
"And of His signs is this: He created mates for you from yourselves that you may find rest in them, and He ordained between you love and mercy. Most surely there are signs in this for a people who reflect."
Holy Qur'an (30: 21)
"...And treat them (women) kindly..."
Holy Qur'an (4: 19)
"...And they (women) have rights similar to those (of men) over them in a just manner..."
Holy Qur'an (2: 228)
"When you have divorced women, and they have reached their prescribed term, then either retain them in honour or release them in kindness..."
Holy Qur'an (2: 231)
The Traditions of the Prophet, like the Qur'an, also lay emphasis on the honor and status of the woman and grants her a respectable place in society. When a Tradition speaks of a woman and her social position, it surrounds her with a frame of love, endearment and affection, especially when it speaks of the mother, the wife and the daughter.
The Messenger of Allah (s.a.w.), addressing the Muslims on the occasion of the farewell Pilgrimage warned them against the values which he feared would be neglected after him, and referred to woman as one of the important issues about whom he said:
"Observe your duty to Allah in respect to the women, and recommend them to be well treated."
According to the Imam Ja`far Al-Sadiq (a.s.), the Prophet stressed his proximity to woman and her position in his life, by saying:
"It is of the manner of the Prophets to love women."
He is also quoted to have said:
"I do not think that a man gets better in faith without loving women better."
A man once sought the Imam Al-Sadiq's (a.s.) advice concerning women, saying that as his wife, who was agreeable to him, had died, he wanted to marry again.
The Imam told him, "See where you put yourself, whom you take as a partner in your life, and to whom you disclose your religion and secrets. So, if you have to, then marry a virgin known to be righteous and of good behavior".
A man came to the Prophet (s.a.w.) and asked him, "O Messenger of Allah! Whom should I be more dutiful to?"
The Prophet (s.a.w.) replied, "To your mother." He asked, "Then to whom?" He replied, "To your mother." The man again asked, "Then to whom?" The prophet said, "To your father."
It is narrated that a foster-sister of the Prophet (s.a.w.) visited him one day. He was very pleased with her, spread out his cloak for her to sit on, and conversed with her merrily. After she went away, her brother arrived, but the Prophet did not receive him as warmly as he had received his sister, Later on when some one asked him the reason
for receiving the sister more courteously than her brother, although a man, the Prophet replied, "Because she was more dutiful to her parents
than he."
Abu Khadijah quotes the Imam Al- Sadiq (a.s.) as follows:
"A man came to the Prophet and told him," "A girl was born to me. I brought her up till she reached puberty, I then dressed her, adorned her, brought her to a well and pushed her into it. The last thing I heard was her pitiful cry: `O father!' So, what atonement may I offer?"
The Prophet asked him, "Is your mother alive?" He replied, "No." He asked, "Do you have an aunt? He said, "Yes," The Prophet instructed him, "Then be dutiful to her, as she is like a mother, this will be your atonement for what you have done."
Abu Khadijah asked the Imam; "When the incident took place?" He replied, "During the period of Ignorance. As they used to kill the girls for fear that they would be taken captive and give birth to
their children among other people".
The Imam Al-Sadiq (a.s.) is also quoted to have said:
"Whoever provides sustenance for three girls or three sisters, Paradise will surely be his." He was asked. "What if two? He said," Even if two. "He was also asked." What if one? "He said, `Even if one.'
The Imam Abu Al-Hasan Al-Rida (a.s.) is quoted to have said:
"The Prophet (S.A.) said "Allah the Exalted is more kind to females than males. Whoever brings pleasure to a woman of his close relatives, Allah will please him on the Judgement Day".
The Imam Al-Sadiq (a.s.) said:
"Sons are a favor and daughters are good deeds, Allah questions about the favors, but rewards the good deeds."
The above were some of the examples from Islamic texts concerning woman. It is clear that Islam has called her to be honored, affectionately treated and cared for in an unprecedented way, which no
other civilization, culture and society has ever done.
What we have just related is a proof of the spirit of Islam, which came to honor mankind, protect their rights and to spread the wings
of mercy all over the world.
We have not sent you but as a mercy to the worlds."
The Holy Qur'an (21: 107)
Therefore, Islam, through the above-mentioned text, speaks respectfully of woman- the mother, the wife, the daughter, the sister, endears her and takes care of her, stressing her being worthy of affection, mercy and generosity. It recommends woman before recommending man. It regards the love of woman as a sign of faith.
Nay, it even raises this love of woman to the level of being a `prophetic conduct', and it looks at her as a trustee who looks after a person's wealth, religion and secrets.

Here is another lovely saying of the blessed and final prophet:
“Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah’s laws.”

               

Lighting Fast - High Speed Optical Connectivity

Once relegated only to datacenter and telecom environments with high price points, optical technology may soon find its way into mainstream client systems, consumer electronics, and even handhelds. A new technology was announced at Intel Developer Forum (IDF) which provides initial data rates of 10 Gigabits and potential scalability to 100 Gigabits and beyond; something copper IO won’t be able to achieve.

Light Peak also supports multiple simultaneous protocols which will allow bandwidth aggregation of the various interconnects used in systems today onto a single high speed, thin, flexible, and long cable and small connector. Imagine being able to connect to your camera, display, docking station, or external hard drive through a single, thin connector!

Light Peak makes this possible by moving the next IO speed increase to optical and getting away from the electro-magnetic interference (EMI) and thickening and shortening of cables that are plaguing copper IO technologies today. Unlike the current high cost optical technologies in the datacenter, Light Peak will bring the benefits of optical in a mainstream client-ready cost footprint.

Light Peak is in the developmental stages, but Intel Executive Vice President General Manager, Intel Architecture Group Dadi Perlmutter showed a demonstration of real silicon transmitting storage, LAN data and display (1080p) data across a single thin, 30m fiber optic cable.

Intel will be working with the industry to determine the best way to make this new technology a standard and to accelerate its adoption on a plethora of devices including PCs, handheld devices, consumer electronic devices and more. The end goal is to make Light Peak a complement to existing I/O technologies by enabling them to run together on a single cable and at higher, and more scalable speeds.

With its potential for future I/O speed increases, and as rich multimedia proliferates, Light Peak can enable technologies and systems that share data both in the home and office to continue to deliver full speed external IO that can keep pace with internal compute device bandwidth.

The future of computing looks as bright as the past… and optical technology is helping to light the way.

More resources:
http://www.intel.com/go/lightpeak

               

Web Hosting Instructions.

Web Hosting Instructions

Web domains. Hosting. Content. These are the three top priorities for any webmaster, regardless of how experienced they are. Unfortunately, these three essentials often leave people in the dark, as there are dozens of companies offering the “same” packages for different prices.

Web Hosting Guide
Trying to identify a web host can be a very daunting task especially when there are so many available nowadays and all of them promise one thing or another because looking for and buying a reliable web hosting solution is an imperative decision.

Finding The Best Web Hosting Service
Finding the best hosting service for your website can be complicated. The best way to select a quality web host is to take the selection process one step at a time.

Dedicated Servers
If you are currently engaged in any facet of ecommerce, even service sectors, a website makes up a great deal of your business. Therefore, it is a safe assumption that you pay for hosting your website in some fashion.

Hosting Overseas
All top hosting contenders do meet standard requirements for standard hosting services, and overseas companies often will meet these needs for a lower price than US or Europe based competitors, but should hosting be outsourced overseas?

How to Choose the Best Web Hosting Service
Choosing the right kind of web hosting service can be a very daunting task at times as there are some very important features that you need to make sure of. Here you can find what exactly to look for when choosing the best web hosting service.

A Soundry of Options for Web Hosting
Web hosting, one of the most important functions in the website process, allows website owners to put up their creative masterpieces. Although people assume that there is only one type of package, this article clearly shows how wrong the myth can be.

How to Make Money with Web Hosting
Dying to make extra cash? Surprisingly, web hosting can actually help with your bills. In a few simple steps, you will be on your way to a richer lifestyle.

Which Web Hosting is Right for You
Websites are one of the most popular forms of entertainment. While making a website is essential, the majority of beginners do not realize that web hosting is even more important.

Why Reliable Web Hosting
In today's competitive world reliable web hosting is very critical especially for the success of online businesses. You need to seek a web hosting company that can provide you with these critical components and much more.

               

Seeking Waseela from the Saints (Awliya)

Here we shall show some proofs. A comprehensive analysis of the legitimacy of Tawassul.

Ya Rasul-e-Khuda Madad?

"Ya Ali Madad!".

"O believers fear God and seek a means of approach towards Him".

We have already proven in our article 'Ya Ali Madad' that such actions are permissible according to the Salaf.

Umar sought the Waseela of Abbas

We read in Sahih Bukhari, Kitab al Salat Volume 2, Book 17, Number 123:

Narrated Anas:

Whenever drought threatened them, 'Umar bin Al-Khattab, used to ask Al-Abbas bin 'Abdul Muttalib to invoke Allah for rain. He used to say,"O Allah! We used to ask our Prophet to invoke You for rain and You would bless us with rain. And now we ask his uncle to invoke You for rain. O Allah! Bless us with rain." And so it would rain.

Comment

The Deobandi and Salafi are opposed to seeking the Wasila of pious men when supplicating before Allah (swt). What they say is that you can only pray to Allah directly. The Qur'an does not support their assertion; on the contrary Allah (swt) tells the faithful to approach him via a Wasila. The Sunnis do not question Umar's praying to Allah in the name of Abbas. By the same token the Shi'a perform Azadari to express their love and sincerity towards Hadrath Imam Husayn (as) and deem him a means of approach towards Allah to ask Allah for his blessings.

On page 106 of Sawaiqh al Muhriqa, an esteemed Sunni work of Ibn Hajr, he whilst discussing the history of Damascus narrated the above-mentioned incident with some variation:

"When an intense drought occurred in 17th Hijra, Umar knocked on the door of Abbas bin Abdul Muttalib. Abbas asked who it was and he replied Umar. Abbas asked what brings you here? Umar said 'We want to pray for rain via your intercession'. Abbas asked him to sit then he gathered Banu Hashim and asked them to wear nice clothes and perfume. They came out in grandeur with Ali walking before him, Imam Hassan on his right side and Imam Husayn on left, the other bani Hashim followed him. Hadrath Abbas said to Hadrath Umar that no outsider should mix with them".

We appeal to justice.

Hazrat Umar could not reach Allah without the mediation of Abbas and Abbas could also not reach Allah without Ali bin Abi Talib (as) and his pure progeny. It is therefore concluded that no one, whether he is the uncle of the Holy Prophet (s) or his father in law or some other relative, a companion or an ordinary Muslim can reach Allah without the help and intercession of the Ahl'ul bayt (as).

Imam Hanbal's shirt

On page 101 of Ahl'ul Sunnah's esteemed work, Hayat ul Haywaan, we read the following:

"Imam Shafiyee sent a man named rabbi with a letter and he came to Ahmad bin Hanbal in Baghdad. Imam Ahmad Hanbal gave his shirt to him. When he came back to imam Shafi the latter ordered him to wash the shirt and bring its water to him. When the water was brought to him imam Shafi poured it over his body."

Comment

Imam Shafiyee pours the water containing the perspirations of the shirt of Imam Ahmad Hanbal and it is a source of blessing for him. But if someone kisses the soil where Imam Husayn (as) was martyred there is a hue and cry about Biddah.

Visting the Graves of Saints

Renowned Sunni scholar Allamah Nooruddin Samhodi who authored a detailed history of Madina known as Wafa al Wafa, quotes Holy Prophet (s) to have said:

"A person who visits the graves of his parents on every Friday will have his name listed with the saints and pious people."

Wafa al Wafa, Volume 2 page 413

He has also reported this tradition from Ayesha:

"A person who visits the grave of his brother will have the dead get attached to him."

Wafa al Wafa Page 404

When a person attains rewards for visiting the graves of ordinary Muslims and his kin, then one can not even imagine the rewards for visiting the grave of Allah's beloved and the Holy Prophet 's (s) dearest Imam Husayn (a.s).

Another commentin Wafa al Wafa page, 446 is as follows:

"To visit the graves excessively and to stay at the graves of the bearers of virtue and safety is desirable."

If it is desirable to visit and stay at the graves of ordinary pious and virtuous men, then there is no doubt that Imam Husayn (as) is the source and fountain of virtues and bounties, what would be the reward for performing pilgrimage to his shrine?

We also read in Wafa al Wafa, page 413:

"Performing pilgrimage to the graves of the Prophets, the righteous', the Tabi'een, the Scholars and other saints has always been a famous method of earning blessings. Imam Ghazali has said that someone who visits a Saint to earn blessings should (upon the death of the Saint) visit his grave in order to earn blessings, and it is permissible to travel for this cause."

Allamah Shaykh Shiblanji in Noor ul Absaar, page 178, published in Egypt stated:

Allama She'rani has stated in the tenth chapter of the book Sunan: "Out of those things in which Allah has bestowed favours on me, to the extent I can, I perform pilgrimage to the graves of those from the progeny of Holy Prophet (s) who are buried in Egypt. Whether one attends the graves of the Progeny of the Holy Prophet (s) I perform this pilgrimage thrice a year with the intention of repaying and fulfilling the rights of the blessings of the Prophet (s). [Because the Ahl'ul Bayt are the progeny of the Holy Prophet (s) the act of going to their graves shall repay my debts to the Holy Prophet (s) on me]. And I see none of companions to care for this remuneration, either because they all are unaware of the places where the Ahl 'ul Bayt (as) are buried or they think that they were not at all buried in Egypt, but this is due to the ignorance because in these cases it is enough to follow the intuition."

? "Sayyed Aa'la al-Khawaas used to end the process of performing pilgrimages to the shrines of the Ahl'ul Bayt with the pilgrimage to Imam Shaf'i's grave. Hence it is obligatory for every Muslim to visit the graves of the relatives of the Holy Prophet (s) and give priority during pilgrimage by attending the shrines of Ahl'ul Bayt over the pilgrimage to the shrines of the Saints buried in Egypt. Some people visit the graves of Sufi's who were lost in meditation and also sleep in the places they were born, but you refrain for it so that you may be guided."

Imam Ghazali in Ihya-ul-Uloom, volume 4, page 272, (published in Lucknow) writes:

"The pilgrimage to the graves is desirable by all means, because it makes one remember the hereafter and it recalls the admonitions. And visiting the graves of pious people is desirable and it brings blessings and auspiciousness. Initially the Holy Prophet (s) prohibited the pilgrimages to graves but permitted it later.

?The Holy Prophet (s) performed the pilgrimage to his Mother's grave along with a thousand armed horse-men. He was never seen to cry as much as he cried that day."

? "Once Hazrat Ayesha was seen by the narrator returning from the graveyard, he asked her that where had she been to. Ayesha replied that she had visited her brother Abdul-Rehman's grave. The narrator asked if it was not prohibited by the Holy Prophet (s). She replied that initially he had asked to abstain from it but allowed it later on."

? "After burying the corpse, it is desirable to recite the funeral instructions (Thalqeen) and also to pray for him."

Weeping and performing Prayers over the graves of martyrs

Imam Hakim records:

Salman ibn Dawud - Ja'far ibn Muhammad - his father (Muhammad ibn Ali) - Ali Ibn Husayn - his father (Ali ibn Abi Talib): 'Fatima daughter of the Holy Prophet used to visit the grave of her uncle Hamza every Friday and used to pray and weep there'.

Mustadrak al-Hakim, Volume 3 page 424 Hadith 1345

Hakim stated about this Hadith: 'All the narrators of this hadith are Thiqah'. Moreover Shaykh Sirajuddin Umar bin Ali al-Shafiyee (d. 804 H) popularly known as Ibn al-Mulaqan said: 'Sahih or Hasan' (Tuhfat al-Muhtaj, Volume 2 page 33)

Allamah Noor al Din Samhodi states:

"Fatima (r) visited the grave of the Holy Prophet (s) and stayed there, then picked a handful of sand from her father's grave , smelled it and wept and recited a couplet which is translated as a person who smells the sand of Holy Prophet's (s) grave and then does not smell any other fragrance throughout his life, what would be the loss to him [because the fragrance of the sand of Holy Prophet's (s) grave would be enough for him and no other fragrance can match it.] She further said that she had been given so much trouble and hardships that the days would have converted to nights had such hardships been burdened on anyone else."

Wafa al-Wafa, volume 2, page 244

Imam of Ahl'ul Sunnah Shaikh Abdul Qadir Jilani, in his famous book, Ghanyatul Talibeen, page 64 writes:

"It is reported from Hasan Basri that the Caliph Sulayman bin Abdul-Malik dreamt that the Holy Prophet (s) congratulated him and treated him with affection. Hasan Basri interpreted his dream to suggest that he may have carried out a noble deed to the Holy Prophet'( s) Progeny. The Caliph Sulayman affirmed this and said that he had found Imam Husayn's holy head in Yazeed's treasury; he covered it with 5 pieces of expensive cloth and offered his funeral prayers along with a group of his companions. Imam Hasan Basri told the Caliph that it was due to this that the Holy Prophet (s) was pleased with him. The Caliph was delighted and rewarded Imam Hasan Basri accordingly. It is also reported by Hamza ibn e Dhiyaat that he had seen the Holy Prophet (s) and Ibrahim (a.s) in his dream both of them were offering prayers next to the shrine of Imam Husayn"

Allamah Samhodi writes:

"The Caller of prayer (Muezin) Bilal was also amongst those who travelled from Syria in order to perform the Ziyarah of the Holy Prophet (s).

? Bilal was in Syria, when he dreamt the Holy Prophet (s) asked why he was being so discourteous by failing to visit Madina to offer pilgrimage. On this Bilal got scared and depressed and immediately made his way to Madina. When he got there, he offered pilgrimage to the Holy Shrine of the Prophet (s) and kept crying and rubbing his face. In the meantime Hasan and Husayn reached there. Bilal started kissed and hugged them both. These two princes wished to hear the Adhan he used to recite during the times of the Holy Prophet (s) in his Mosque. Bilal fulfilled their wish and started reciting Adhan."

Wafa al-Wafa, volume 2, page 408

In the last i want to add a link plz you can see dat:

http://www.youtube.com/watch?v=jQOtdC7tz_g

Research work by:

Jawad Nawaz

[ Ghulam-e- Rasool (s.a.w.w) and Khak-paye of AAhL-e-Bait (a.s) ]

               

Imamate; The perfection of Deen.

Imamate; The perfection of Deen

In Surah Rum verse 43, Allah (swt) tells:
"Then set your face upright towards the established religion before that day comes from God, when there will be no escape".
We are told to turn to Deen before the Day of Judgement when people will be separated. The verse tells mankind to search for that perfect deen.
If we look at the world around us, we commonly see an object whose recognition comes through it's individual characteristics. If you remove these characteristics, the object will loose its identity, it will become unrecognisable.
There exist some things in nature whose recognition requires no identification, for example the sun coming out, its very presence serves as its identification, it requires no further verification. In some cases, something has no identity, it does not present itself, rather it depends upon others to present it, for example adalat (justice), ibadat (worship) are concepts which on their own have no identification, they have no physical presence, you can not just point at something and conclude this is adalat.
The identification of concepts such as worship and justice are dependent upon implementation through people. It is our duty to identify those individuals who are living examples of ibadat (worship), adalat (justice) etc, whose actions stand as practical definitions of these concepts.
Returning to the verse under scrutiny, Allah (swt) tells us to focus on perfect Deen. It is not until we are able to identify perfect deen that we will be able to turn to it. What is the perfect Deen, we know that it is Islam. What is Deen? Deen is a way of life made up of rules / regulations, it does not present itself, it is identified through those persons whose actions define all aspects of deen, whose deeds act as practical commentaries to the Qur'an.
The famous Deobandi scholar Syed Maudoodi, writing on the Deen states, "With Allah, Deen is only that creed which makes man recognise Allah".
Fundamentals of Islam, by Syed Abul A'la Maudoodi, p 8, published by Markazi Maktaba Islami, p 81
Deen is therefore the means through which Allah (swt) can be recognised. At the same time Allah (swt) did not physically appear and teach us about Deen, he used the Seal of all Prophets' Hadhrath Mohammed (saaws) to explain Deen to his followers.
At a glance we know that the perfect example of Deen was Hadhrath Mohammed (saaws), deen can be recognised through his Sirat (life). Rasulullah (saaws) was the walking deen; everything that deen dictates was in him. When Allah (swt) tells us to turn to the perfect deen we are in fact being told to turn to Hadhrath Mohammed (saaws), learn from his Sirat, from his Sunnah and follow him as an example in our every day lives.
With the departure of Mohammed (saaws) from the world, did Deen come to an end? Certainly not! Alhumdolillah deen will remain until the Day of Judgement, but it still requires recognition through individuals whose actions are practical definitions of deen, who follow the Prophet (saaws) step by step. If such persons do not exist then deen will not be perfect, because we have no examples to turn to.
As Muslims we fast, perform Salat etc, but yet when we look at ourselves we know that we have deficiencies, we make mistakes, as such we are Muslims but we cannot be defined as deen.
Deen can only be recognised through individuals who are 100% practical reflections of deen, which is why Allah (swt) says in his Glorious Book "Verily in the Prophet you have a perfect example". After the Prophet (saaws) we argue that Allah (swt) continued to provide the Ummah with perfect examples, if we deny this then Allah (swt) is not just having bestowed an example to the Sahaba and ignored all generations that followed.
During his lifetime Islam was recognised through the Prophet (saaws) and after him, Islam is recognised through his Imam. This is clear from the fact that the Prophet (saaws) told his followers 'He who dies without giving bayah to the Imam of his time, dies the death of one belonging to the days of jahiliyya'.
Munsub e Imamate (The position of the Imam), by Shah Ismail Shaheed
The identification / recognition of the Imam of your time is therefore inexorably linked to deen. It is therefore incumbent on us to attain guidance from those Imams who are the absolute embodiment of Deen. They are perfection par excellence, they are the authorised guides and it is through them that we can seek guidance on all aspects of deen.
Allah (swt) tells us in the Qur'an, that the sole reason for creating Man and Jinn is so that they worship Him. We are here to worship Allah (swt), who also says in the Qur'an "Fear Allah and find a wasila to him (5:35)".
The definition of wasila is 'a means of approach', so worship is not direct - it is attained via a means of approach, a guide. Remember Allah (swt) is not telling you to create a wasila, he is telling you to find it. So it exists, it is down to you to find it. For mankind that wasila can only be through a fellow human being, we have no contact with jinns' and therefore they cannot act as a wasila.
Angels likewise cannot act as a wasila to Allah (swt) as they have no contact with us until the time of death. The wasila will have to be a human being, because the earth is inhabited by humans and as Allah (swt) says when explaining the appointment of Prophets "If there were angels on the earth I would send them an angel as a Prophet from heaven (Surat al Isra verse 95)."
It is on this premise that we argue that the guide for society, following the departure of the Seal of all Prophets, must be human. At the same time we are fully aware that men possess defects and weaknesses and are capable to err. The wasila we need for true guidance will therefore have to be the 'perfect individual' who will not err, who you can put your faith in, which will act as source of guidance in everything that you do.
We know that there is a wasila, and that there is a duty to recognise our Imam of our time. Clearly, these two must be interlinked, the Imam is the authorised guide who will act as the wasila to Allah (swt), but 'do we have any clear signposts which will help us to recognise these Imams'? Well what better guide is there than the hadith of the Prophet (saaws):
"The religion will continue to be established till the hour comes as there are twelve Caliphs over them, everyone of them coming from the Quraish".
Mishkat al Masabih: (Vol 4 p 576), Hadith 5
"The Islamic religion will continue, until the hour has been established, or you have been ruled over by 12 Caliphs, all of them being from Quraish"
Sahih Muslim, hadith number 4483, English translation by Abdul Hamid Siddiqui
Now just ponder over these ahadith The Islamic religion will continue - the Muslims can suffer oppression, go through hardships etc. but Islam will remain intact, with all it's conditions, qualities and virtues as long as there exist these 12 Khalifa's. Think carefully, deen is attached to the ruling of 12 Khalifa's. The number 12 is of significance here, it can not apply to political leadership, Jalaladeen Suyuti in Tarikh ul Khulufa recounts that there were 4 Rightly guides khalifas', 14 khalifas' from Banu Ummayah and 49 Khalifas' from the Banu Abbasids.
The number 12 does not fit anywhere here, because the Prophet (saaws) was not talking about leaders appointed by men. The Prophet (saaws) was referring to absolute religious leadership, through which deen can be identified, it started at Ghadhir Khumm when the Prophet (saaws) declared before a gathering of 124,000 Sahaba "Of whomsoever I am Maula (Master) Ali is his Maula".

It was here that the succession to Prophethood, Imamate was declared. What is crucial is the verse which descended following the sermon declaring Ali (as)'s Wilayat.
"Today, I have perfected your religion and completed my bounty upon you, and I was satisfied that you religion be Islam" (Quran 5:3).
This verse makes it clear Allah (swt) did not declare the perfection of religion, the completion of his bounties and his satisfaction until Hadhrath Ali (as)'s Imamate was formally declared at the end of the Prophetic mission.
Recognition of Islam is through these 12 Khalifa's. Khalifa means, "to follow" they are the Prophet (saaws)'s khalifas' but they are our Imams for they lead us. These are the 12 Imams the Prophet (saaws)'s authorised representatives.
If you want to travel abroad the best means is to make contact with an authorised representative. You went to get to a specific place and you want to follow the route, which of these paths is the clear, straight chosen path? the path will get you to that point. There may well be four routes to a specific destination, but you are unable to travel all four so how can you say that all four are okay? You will need to decide which will take you to your desired destination?the path which will ensure you arrive there safely?the path chosen by Allah (swt). Let's assume that you finally reach your destination point. Even then to get out of the airport, you'll first of all need to convince the authorised representative that you have the correct documentation, only when you have convinced him will you be given authorised entry.
Remember this, because authorised representatives exist in this world and the next, for Hadhrath Abu Bakr said that
"No one will be able to cross the Sirat (Path) leading to Heaven on the Day of Judgement unless he gets the stamp of Ali".
Al Sawaiqh al Muhriqa, by Ahmad Ibn Hajar al Makki, page 126 (A book written against the Shi'a)
Now lets us take a look at the two routes being adopted to reach the Deen.
Sharra Fiqa Akbar by Mulla 'Ali Qari is the Hanafi Book of aqaid. On the very first page it is stated that the book sets out the aqeedah of Ahl'ul Sunnah wa al Jamaah. Everything set out in this book is the aqeedah of Hanafi Sunni Muslims. Mulla Ali Qari sets out who the 12 khalifas are:
Abu Bakr
Umar
Uthman
Ali
Mu'awiya
Yazid bin Mu'awiya
Abdul Malik bin Marwan
Walid bin Abdul Malik bin Marwan
Sulayman bin Abdul Malik bin Marwan
Umar bin Abdul Aziz
Yazid bin Abdul Malik bin Marwan
Hasham bin Abdul Malik bin Marwan
(Taken from Sharra Fiqa Akbar, by Mulla Ali Qari, p 176 (publishers Muhammad Saeed and son, Qur'an Muhalla)
This was one route, now lets have a look at the other path - the path of the Ahlul Bayt e Muhammad (saww)
Imam Abul-Hasan Ali ibn e Abi Talib (al-Murtaza) (as)
Imam Abu Muhammad al-Hassan (al Mujtaba) (as)
Imam Abu Abdallah al-Hussain bin Ali (Sayyid al-Shuhada) (as)
Imam Abu Muhammad Ali bin al-Hussain (Zainul-'Abideen) (as)
Imam Abu Ja'far Muhammad bin Ali (al-Baqir) (as)
Imam Abu Abdallah Ja'far bin Muhammad (al-Sadiq) (as)
Imam Abu Ibrahim Musa bin Ja'far (al-Kazim) (as)
Imam Abu al-Hasan Ali bin Musa (al-Reza) (as)
Imam Abu Ja'far Muhammad bin Ali (Taqi al-Jawaad) (as)
Imam Abul-Hasan Ali bin Muhammad al-Hadi al-Naqi(as)
Imam Abu Muhammad al-Hasan bin Ali (al-Askari) (as)
Imam Abul-Qasim Muhammad bin al-Hasan (al-Mahdi) (as)
It is incumbent that we search for that wasila through which deen can be recognised. Allah (swt) tells us in his glorious book "Guide us to the right path, the path of those you have favoured" (1:6-7) and your priority should be to seek those persons on the right path who will likewise guide you to it. This point can not be ignored; particularly when Rasulullah (saaws) warned that the Ummah would be divided in to 73 sects and that only one would be saved.
At the same time the Prophet (saaws) told us which party would be saved, when he said
"I am leaving amongst you two things, the Qur'an and my Ahlulbayt, if you follow them you will never go astray".
1. Sahih Muslim, part 7, Kitab fada'il al­Sahabah [Maktabat wa Matba`at Muhammad `Ali Subayh wa Awladuhu: Cairo] pp. 122-123
2. al­'Imam al-Hafiz Abu `Abd Allah al­Hakim al­Naysaburi, al­Mustadrak `ala al-Sahihayn [Dar al­Ma`rifah li al­Tiba`ah wa al­Nashr: Beirut), vol. iii, pp. 109-110
The Prophet recounted this tradition to his Sahaba, which proves the Sahaba could go astray if they turned away from these two sources of guidance. When the Christians of Najran came to debate with the Prophet (saaws) he first presented Islam as a theory via verses from the Qur'an, when the challenge of mubahila was made to prove which Deen is correct, the Prophet (saaws) took with him those who presented Islam on a complete practical level, he took his Ahlulbayt and no one else.
"Recognition of the family of Muhammad is freedom from the Fire. Love of the family of Muhammad is crossing over the Sirat. Friendship for the family of Muhammad is safety from the fire".
1. Ash-Shifa, page 142 by Qadi Iyad, (d.544 Hijri) English translation by Aisha Bewley, Madinah Press 1991.
2. Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, section 65, p370
Muslims are dependent on Islam while Islam is dependent on the Ahlulbayt, that is why when a prominent sahabi advised Imam Hussain (as) to pledge allegiance to Yazid the reply from the Imam was "by my doing so do you think Islam will remain on the earth?".
It is the Party which has taken hold of both the Qur'an the Ahlulbayt who are on the right path, for they have grasped the Qur'an which sets out deen and the Imams from Ahlulbayt who are walking commentaries of deen, through which Islam can be recognised.
By:
Jawad Nawaz

               

The Evils Of Nationalism

Islaam has forbidden the calls of jaahiliyyah (the prelslaamic days of

ignorance) and there are many textual evidences which forbid all of the

characteristics and manners of jaahiliyyah and their actions, except

those (good and decent) practices which Islaam agreed to. And there is no

doubt that the call to nationalism is from these calls of jaahiliyyah,

since nationalism is a call to other than Islaam and an aiding of other

than the truth. And how many ills, evils and serious wars has such

calls of jaahiliyyah caused to their people, causing great harm to their

souls, their wealth and their possessions. The consequences of such calls

(for the Muslims) was a splitting up of their unity and a planting of

enmity and hatred of each other in their hearts and a fragmentation and

splitting between tribes and nations.

Ibn Taymiyyah (d.728H) rahimahullaah said: [ Majmoo ul-Fataawaa (3/456).]

"Everything which is outside

the call of Islaam and the Qur'aan, with regards to lineage, land,

nationality, schools of thoughts and ways, then it is from the calls of

jaahiliyyah. Indeed, even when the Muhaajirs (those Companions who

migrated from Makkah to Madeenah) and the Ansaars (those Companions who

aided and supported those who migrated) argued, such that one of the

Muhaajirs said:" O Muhaajirs! (implying; rally to my aid) " And one of the

Ansaar said: "O Ansaar!" Upon hearing this, the Prophet sallallaahu

'alayhi wa sallam said: "Is it with the calls of Jaahiliyyah that you

call, and l am still amongst you!" And he became very angry at that." [ Related by

al-Bukhaaree (8/137).]

And from the textual evidences pertaining to this issue is Allaah the Most

High's saying:

"And stay in your homes and do not display yourselves,

like the display of the times of jaahiliyyah (pre lslaamic ignorance). But

establish the Prayer, give the Zakaat and obey

Allaah and His Messenger.

" [Soorah alAhzaab 33:33]

"When those who disbelieved placed in their hearts pride and arrogance the

pride and arrogance of jaahiliyyah then Allaah sent down His tranquillity

upon His Messenger sallallaahu 'alayhi wa sallam and upon the Believers

..." [Soorah alFath 48 26].

The Prophet sallallaahu 'alayhi wa sallam said: "Whosoever leaves off

obedience and separates from the Jamaa'ah and dies, he dies a death of

jaahiliyyah. Whoever fights under the banner of the blind, becoming angry

for 'asabiyyah (partisanship and party spirit), or calling to 'asabiyyah,

or assisting 'asabiyyah, then dies, he dies a death of jaahiliyyah." [ Related by Muslim in his Saheeh (6/21), from Abu Hurayrah radiallaahu

anhu.]

Also in Saheeh Muslim (8/120) the Prophet sallallaahu 'alayhi wa

sallam said: ?lndeed Allaah has revealed to methat you should have

humility, and that no one should act proudly and oppressively over anyone

else, nor should anyone boast over anyone else."

And there is no doubt that the call to nationalism is a call to 'asabiyyah

(partisanship and party spirit) and it is a call to becoming angry for the

sake of 'asabiyyah and fighting for 'asabiyyah. And there is no doubt

also, that the call to nationalism is a call to transgression, pride and

arrogance, since nationalism is not a divinely revealed way of life which

prevents its people from oppression and proud boasting. Rather it is an

ideology from the time of jaahiliyyah which leads its people to boasting

about it and having 'asabiyyah for it even if they are the oppressors and

the others are the oppressed ! So O noble reader consider this and the

truth will be clear to you.

And from the textual evidences connected with this is what at-Tirmidhee

relates from Allaah's Messenger sallallaahu 'alayhi wa sallam that he

said: "Let people stop boasting about their forefathers who have died, who

are merely fuel for the Hell Fire; or they will certainly be more

insignificant with Allaah than the beetle which roles dung with its nose.

Allaah has removed from you the party spirit of the days of jaahiliyyah

and the boasting about one's forefathers. Indeed a person is either a

pious Believer or a wretched sinner. All of mankind are the children of

Aadaam, and Aadam was created from clay.[ Hasan: Related by Abu Daawood (no.5116) and

at-Tirmidhee (no.4233) from

Abu Hurayrah radiallaabu anhu. It was authenticated by Ibn Taymiyyah in

Kitaabul-lqtidaa (p.35).]

The Prophet sallallaahu 'alayhi wa sallam also said: "Indeed there is no

excellence for an arab over a non-arab, nor a non-arab over an arab, nor

a white person over a black one, nor a black person over a white one,

except through taqwaa (piety and obedience to Allaah) [Saheeh: Related by Ahmad (5/411) and it was authenticated by Ibn

Taymiyyah in Kitaabul-lqtidaa (p.69).]

And this accords with Allaah the Most High's saying:

"O mankind! We have created you from male and female and have made you

into nations and tribes, that you may know one another. Indeed the most

noblest of you with Allaah is the one who has the most taqwaa." [Soorah

al-Hujuraat 49:13].

So Allaah the One free from all defects- made clear in this noble aayah

(verse) that people have been made into nations and tribes so that they

may come to know each other, not that they should boast and have pride

over one another. And Allaah the Most High considered the most noblest of

them to be the one with the most piety and taqwaa. Likewise, the

previously mentioned narration shows the same meaning, and guides to the

fact that it is from the ways of jaahiliyyah to vainly boast and to have

false pride for one's fore fathers and ancestry. This is what the calls of

jaahiliyyah lead to, whereas Islaam is in opposition to this.

Rather Islaam calls to modesty, humility, taqwaa and to having love for

the sake of Allaah, and that the true and sincere Muslims are merely one

of the categories of the children of Aadam 'alayhis salaam, and that the

Muslims are a single body and a single structure; each part supporting

the other and each part feeling the pain that the other parts are

suffering as occurs in an authentic hadeeth (narration) from the Prophet

sallallaahu 'alayhi wa sallam, that he said: "The Believer to the Believer

is like a solid building, one part supports the other." And he interlaced his

fingers to demonstrate this. [ Related by al-Bukhaaree (no.481) and Muslim (no.2585) from

Abu Hurayrah radiallaabu anhu.]

The Prophet sallallaahu 'alayhi wasallam also said: "The example of the

Believer in their mutual love and mercy is like the example of a body, if

one part of the body feels pain, then all the body suffers in

sleeplessness and fever. [ Related by al-Bukhaaree (no.6011) and Muslim (no.2586) from

an-Nu'maan

ibn Basheer radiallaahu anhu.]

O people! I call to you in the name of Allaah. Does your nationalism call

you to these noble manners of mercy and kindness to the Muslims the arabs

and the non arabs and of having mutual sympathy and concern for them, and

feeling pain at their pain? No by Allaah ! Rather it calls you to having

allegiance with those who have evil character and it calls you to

cultivating enmity and hatred for those who deny this

false creed of nationalism . So beware, O Muslim who desires safety and

salvation, and consider the reality of the affair with a fair

consideration, without being prejudiced with party spirit and desires.

Only then you will see the reality as it truly is.

So may Allaah guide me and you to the means of safety and salvation.

And it is related by Imaam al-Bukhaaree in his Saheeh (8/137), that a

young man from the Muhaajirs and a young man from the Ansaar quarreled.

So the Muhaajir said: "O Muhaajirs! (meaning: rally to my help)" And the

Ansaaree said: "O Ansaar'" So the Prophet sallallaahu 'alayhi wa sallam

heard this and said: ''Is it with the call off jaahiliyyah that you are

calling out, and I am present amongst you !"

Even though the term Muhaajir and Ansaar are two ascriptions which are

beloved to Allaah the One free from all defects and He has praised these

two groups with a very great praise, in His the Most High's saying:

"And the first to embrace Islaam from the Muhaajirs and the Ansaar, and

those who followed them in goodness, beliefs and actions. Allaah is well

pleased with them, and they are well pleased with Him. He has prepared for

them Gardens of Paradise, beneath which rivers flow, to live therein

forever. That is the supreme achi evement." [Soorah at-Tawbah 9:100].

Yet in the above incident, this ascription to the Muhaajirs and seeking

the help from them, and the Ansaar and seeking the help from them, when

the likes of this was considered to be from the calls of jaahiliyyah,

then what about those who claim allegiance to nationalism and seek help

through that and become angry for that? Will this not be more fitting to

be considered one of the calls from the days of jaahiliyyah? This is a

matter in which there is no doubt, and it is one of the clearest of all

matters.

And this is what has been established in the authentic hadeeth

(narration), from alHaarith alAsh'aree radiallaahu 'anhu, that the Prophet

sallallaahu 'alayhi wa sallam said: "I order you with five things which

Allaah ordered me with: The Jamaa'ah, hearing, obeying, hijrah (migration)

and jihaad in the way of Allaah the Mighty and Majestic. So whosoever

separates from the Jamaa?ah by a handspan, throws the yoke o Islaam from

his neck, unless he repents. And whosoever calls with the call of

jaahiliyyah (the days of ignorance), then he is from the hoarded heap of

Hell Fire" It was said: Even if he fasts and prays? He said: "Even if he

fasts and prays. So call with the call of Allaah which Allaah gave: The

Muslims, the Believers, Worshippers of Allaah.' [Saheeh: Related by

at-Tirmidhee (nos.2863) and at-Tilyaalasee (no.1161)

and others. It was authenticated by Shaykh al-Albaanee in his checking to

Ibn Abee 'Aasim's as-Sunnah (no.1036).]

This hadeeth is absolutely clear with regards to rendering futile the

calls to nationalism. Its callers deserve that they should be from the

heap of Hell Fire, even if they fast and they Pray and claim that they are

Muslims. So what a severe threat and severe warning is given here; warning

every muslim from the calls of jaahiliyyah and warning them from entering

into this even if such calls are adorned with false talks and enchanting

speeches . Rather it is a deception and a blind following which leads its

people to the worst and most despicable of ends. And we ask Allaah for

safety and freedom from that.

By Jawad

Taken from:

[Nuqdul-Qawniyyatul Arabiyyah (pp.39-44), slightly edited by By Abdul'Azeez.]

               

Who are Ahlul Bait (a.s)

Who are Ahlulbayt (a.s)?

"And whoever disputes with you concerning him (Jesus) that has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us pray for the curse of Allah on the liars" Al-Quran 3:61.

The above verse refers to 5 personalities, which were regarded by the Almighty, who were trusted by His lordship as his representatives, unanimously agreed by all sects of Muslims, capable of cursing the liars. History tells the fact that no other individual or group has ever been so explicitly mentioned in the Holy Quran. Who were the sons mentioned above, Al Hasan (A.S.), Al-Hussain (A.S.), referred above as our sons, S/O Ali B.Abi Talib (A.S.), Fatima, peace be upon her, referred as our women, Ali b.Abi Talib (A.S.), referred above as ourselves, and the Holy Prophet (S.A.W.W) himself.
The religious duty to love Fatima (as), 'Ali (as), Hasan (as) and Husayn (as)
Let us begin our discussion about the religious duty to love Ahlulbayt [as] by citing the incident
of cloak as recorded by Allamah Ibn al-Najar al-Hanbali (d. 972 H) in 'Sharh al-kawkab al-Munir' Volume 1 page 399:
Ahlulbayt are Ali, Fatima the daughter of Prophet [s] their sons who are Hasan and
Hussain [ra], according to what is in Tirmidhi (book) that when He [swt] revealed
{And Allah only wishes to remove all abomination from you, ye members of the
Family, and to make you pure and spotless.} the Prophet [as] covered them with a
cloak and said: 'They are my family and my own'.
Panj-tan-Pak (five revered personages) means the Holy Prophet Hadrat Muhammad Mustafa(s.a.w.w), Hadrat Fatima, Hadrat 'Ali, Hadrat Imaam Hasan and Hadrat Imaam Husain (may Allah be pleased with them all).
Allah (swt) says in Surah ash Shura:
Say: "No reward do I ask of you for this except the love of those near of kin."
Al-Qur'an, Surah 42, Ayah 23, translated by Yusufali
Sahih Muslim Book 031, Hadith Number 5914.
This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his
father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said:
It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I
find one of those three things for me, it would be more dear to me than the red camel. I heard Allah's Messenger (may peace be upon him) say about 'Ali
as he left behind him in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children.
Thereupon Allah's Messenger (may peace be upon him) said to him: you being unto me what Aaron was unto Moses but with this exception that there is no
prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger
and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali.
He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory.
(The third occasion is this) when the (following) verse was revealed:
"Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said:
O Allah, they are my family.
Sahih Muslim Book 031, Hadith Number 5920.
Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid, you
have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different)
battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's
Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in
connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that.
He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and
Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to
receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty
things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.
He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the
members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said:
His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they?
Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said:
These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.
Allah (swt) has made it incumbent upon al Muslims to love the close relatives of Rasulullah (s)
and the Sunni scholars are in agreement that the verse refers to loving Imam 'Ali (as), Sayyida
Fatima (as) and their children. As evidence we shall cite the following esteemed Sunni works:
1. Tafseer al-Qurtubi, volume 16 page 20 the verse of Muwaddat
2. Hilayat al Awliya page 201 Volume 3 the verse of Muwaddat
3. Tafseer Durre Manthur page 7 Volume 348, the verse of Muwaddat
4. Tafseer Kashaf Volume 1 page 1156 the verse of Muwaddat
5. Tafseer Kabeer Volume 7 page 309 the verse of Muwaddat
6. Tafseer Ruh al Ma'ani, Volume 25 page 31 the verse of Muwaddat
7. Tafseer Gharaib al Qur'an Part 25 the verse of Muwaddat page 28
8. Tafseer Fathul Qadeer Volume 4 page 472 the verse of Muwaddat
9. Tafseer Jauhar page 129
10.Tafseer al-Baghawi, Volume 1 page 190
11.Tafsir al-Nasafi,.Volume 4 page 101
12.Tafseer Khazan Volume 6 page 104 the verse of Muwaddat
13.Mustadrak al Hakim Volume 3 page 172
14.Sawaiq al Muhriqa, Volume 2 page 427l
15.Ya Nabi al Muwaddah Bab Saneeh wa Salehsoon page 106
16.Usdul Ghaba, Volume 1 page 1292
17.Kanz al-Ummal page 217 Volume 1
18.Ma'ani al-Quran, Volume 6 page 309
19. T afseer Ibn Katheer, verse of Mawwaddah
20. T afseer Tabari, verse of Mawwaddah
Gharab al Qur'an comments on the verse as follows:
Saeed bin Jabayr narrates after the descent of this verse Rasulullah (s) was asked
'who are your kinfolk who are these close relatives whose love had been made
compulsory?' Rasulullah said they are 'Ali, Fatima, and their sons'. The commentator
then added 'Verily there is no doubt that that this verse descended with regards to
the Ahl'ul Bayt (as) as a matter of pride and superior rank.'
We read in Sawaiqh al Muhriqa:
Abdullah Ibne Abbas narrates 'When this verse descended the people asked who are
these close relatives whose love had been made compulsory?' Rasulullah said they
are 'Ali, Fatima, Hasan and Husayn'. One narrator in this chain was an extremist
[Ghali] Shi'a yet he is very truthful. Hadhrat 'Ali said a verse in Surah Shuara
descended in our honour and every believer is required to act upon it, he then
recited the verse 'Say: "No reward do I ask of you for this except the love of those
near of kin."
And for those who may bring the excuse of the incident being 'weak' let us provide the
testimony of Imam Hassan [as] that the verse 42:23 was revealed for His [as] blessed family.
Imam al-Hasan Ibn Ali (AS) said the following in a discourse which he delivered on the
martyrdom of Imam Ali:
"... I am among Ahlul-Bayt whom Allah has made their love obligatory for any
Muslim when He revealed to His Prophet (s): "Say: I don't ask you any wage except
to love my near kin. And if anyone earns any good We shall give Him an increase of
good." Thus earn the good deed through loving us Ahlul-Bayt."
Ibn Hajar Makki al-Haythami states about this tradition:
"Narrated al-Bazar and al-Tabarani from al-Hassan may Allah be pleased with him
through various chains of narration some of them are 'Hasan'."
Let us now read a testimony of Imam Zain al-Abdeen [as] from Tafseer Durre Manthur that is
also in Tafseer Ruh al Ma'ani, Tafsir Ibn Kathir and Tafsir Tabari that after the murder of al-
Husain [as] when his family were taken prisoners and were moved to Damascus, a man in the
city (who among others was looking at the passing of prisoners in the city) said to Zain al-
Abideen (Imam Ali Ibn al-Husain) that "Praise be to Allah who destroyed you and made
you helpless and cut the root of sedition." On that, Zain al-Abideen said:
"Didn't you read 'Tell I don't ask you any wage except to love my near kin'?" The
man answered: "Are you those?" He (Zain al-Abideen) said: "Yes."
Allah (swt) had made love of Sayyida Fatima, Imam 'Ali (as) and their children compulsory in
the Holy Qur'an, hence anyone that bears enmity towards them has rejected the Qur'an. Hence
we read:
Umamah al-Baheli reported that the messenger of Allah (pbuh) said: 'Allah has
created the prophets from different trees but He created me and Ali from one tree, I
am the root Ali is the branch, al-Hassan and al-Hussain are the fruit and our Shia are
the leaves, whoever holds a branch amongst its branches will survive and whoever
turns away will go astray, if a slave worshiped Allah between al-safa and al-marwa
for thousand year then another thousand year then another thousand year without
possessing love of us Ahlulbayt, Allah will throw him in the hell'. Then (the
messenger of Allah) recited: 'No reward do I ask of you for this except the love of
those near of kin. [042.023 ]'
Tafsir Shawahed al-Tanzeel, by al-Haskani al-Hanafi, volume 1 page 554
Also:
1. Ibn Asakir recorded it in Tareekh Damishq, Volume 41 page 335 and in Volume 42 page 65
and page 66
2. Dur Bahr al-Manaqib, by Allamah Jamal al-Deen al-Hanafi
3. Wasilat al-Maal, by Allamah Bakthir al-Hadhrami, page 61
5. Arjah al-Matalib by Allamah Amritsari, page 457
2. One who hates Imam Ali (as) is a hypocrite
We have this tradition in Sahih Muslim, Book 001, Number 0141:
Zirr reported: 'Ali observed: By Him Who split up the seed and created something
living, the Apostle (may peace and blessings be upon him) gave me a promise that
no one but a believer would love me, and none but a hypocrite would nurse grudge
against me.
We also have the testimony of Abu Said al Khudri:
"We recognized the hypocrites by their hatred of Ali."
1. Fada'il al-Sahaba, by Ahmad Ibn Hanbal, volume 2 page 639 Tradition 1086
2. al-Isti'ab, by Ibn Abd al-Barr, volume 3 page 47
3. Al-Estidkar, by ibn Abdulbar, volume 8 page 446 (narrated from Jabir)
4. Muwadeh awham al-Jame wa al-Tafriq, by al-Khatib al-Baghdadi, volume 1 page 41
5. Al-Manaqib, by al-Khawarezmi page 232
6. Dakhaer al-Uqba, by al-Tabari page 91
7. Tarikh al-Khulafa, Imam-Suyuti page 66
8. Meftah al-Naja, by Allamah al-Bedakhsi, page 43
9. Al-Qaul al-Fasl, by Alawy al-Hadhrami , volume 1 page 448
10. Arjah al-Matalib, by Allamah Ubaidallah Amrtsri, page 513
11. al-Riyad al-Nadirah, by al-Muhibb al-Tabari, volume 3 page 242
The margin writer of the book 'Fadail al-Sahaba' namely Dr. Wasiullah Muhammad Abbas
graded the tradition as 'Sahih'.
i am quoting from the following authentic books of Ahle Sunnah:
1. Musnad Ahmad Ibn Hanbal Volume 6 page 323 Hadith 25523
2. al Mustadrak al Hakim Volume 3 page 130
3. Sunan Nasai Volume 5 page 133
4. M ajma al Zawaid Volume 9 page 130 Hadith 14740
Holy Prophet [s] said: "Whoever abuses Ali, abuses me"
Shu'aib al-Arnaoot in his margin of Musnad Ahmed, Imam Hakim in Mustadrak while Imam
Dhahabi in his margin of Mustadrak graded this hadith as 'Sahih
Various Sunni scholars have recorded the following Hadeeth:
Prophet [s] said to Ali: "You are master in this world and hereafter, Whoever loves
you (Ali), loves me and my lover is Allah's (swt) lover, your enemy is my enemy and my enemy is Allah's enemy, woe to who will hate you after I pass away"
1. Al-Mustadrak volume 3 page 128
2. Nadhm Durar al-Semtain, by al-Zerandi al-Hanafi, page 102
3. Tarikh Baghdad, by al-Khatib, volume 4 page 261
4. Tarikh Damishq, by ibn Asaker, volume 42 page 292
5. Al-Manaqeb, by al-Khawarezmi, page 70
6. Ma'arej al-Wusol, by al-Zerandi al-Shafeei, page 40
7. Al-Fusul al-Muhyma, ibn al-Sabagh al-Maliki, volume 1 page 594
8. Yanaby al-Muwada, by Qandozi al-Hanafi, volume 1 page 272
9. Manaqeb amir al-Mominin, by ibn al-Mghazli al-Shafeei
10. Tadkirat al-Khawas, by Sebt ibn al-Jawzy, page 54
11. Al-Ryadh al-Nadhyra , by Muhib al-Deen al-Tabari, volume 2 page 177
12. Dayl al-leale, by al-Seuti, page 61
13. Al-Manaqeb al-Murtadhwya, by al-Kashfi al-Hanafi, page 112
14. Noor al-Absar, by al-Sheblanji, page 74
15. Sulh al-Ekhwan, by Sheikh Dawoud Naqshebandi, page 117
16. Meftah al-Naja, by Allamah al-Bedakhshi page 54
Al-Hafiz ibn al-Sidiq al-Maghrebi proved the authenticity of the hadith in his book 'al-Rad al-
Muqnea' pages 7-8 while Imam Al-Hakim said about the tradition:
"Sahih according to the method of two Sheikhs (Bukhari & Muslim)"
One who hates the Ahl'ul bayt (as) dies a Kaafir
We read in Tafseer Kashaf, under the commentary of the verse of Mawaddah:
"One who dies in the love of the progeny of Muhammad dies with complete Iman,
one who dies with a hatred of the progeny of Muhammad dies a Kaafir".
Allamah Ahmad bin Sawda al-Edrisi, the preacher of Makka shrine said about this tradition:
"The narrators starting from Muhammad bin Aslam till the end are reliable"
Rafe al-Labs wa al-Shubahat, page 98
Tradition can also be read in:
1. Tafseer Kabeer, Published in Egypt (1357/1938), Part 27, pp. 165-166.
2. Tafseer ibn Arabi, Volume 2, page 219
3. Tafseer al-Thalabi, Volume 8, page 314
4. Yanabi al-Muwada volume 2, page 333
5. Tafseer al-Qurtubi, Volume 16 page 23
6. Tajhiz al-jaish, by Allamah Hassan al-Dehlawi, page 13
7. Al-Sharaf al-Muabad, by Allamah al-Nabhani, page 74
8. Arjah al-Matalib by Allamah Amritsari page 320
9. Nuzhat al-Majalis, by Allamah Sheikh Abdulrahman al-Safoori, volume 2 page 222
10.Fasl al-Khetab, by Allamah Muhammad Khawaja parsa al-Bukhari, page 399
One who hates the Ahl'ul bayt (as) shall rot in Hell
We read in Fadhael al-Sahaba by Ibn Hanbal, Volume 2 page 661 and also in Tafseer Dur al-
Manthur by Allamah jalauddin Suyuti who under the commentary of Ayah Mawwaddah clearly Page 8 of 72
records:
Narrated Ibn Uday in report of Abi Saeed that the messenger of Allah of said:
"whoever hated us ahlulbayt, verily he is hypocrite."
We also read in Tafseer Dur al-Manthur:
Narrated Ahmad and Ibn Habban and Al-Hakim, in report of Abi Saeed that the
Messenger of Allah said: "By Him in whose hands my life is, anyone who hates us
ahlulbayt will be sent to hell by Allah."
Shaykh Shu'aib al-Arnaoot graded the tradition as 'Hasan' while Imam Albani al-Wahabi said:
"The chain is sahih according to Muslim's condition"
Silsilat al-ahadith al-Sahiha, volume 5 page 643, Hadith number 2488
This tradition can also be read in:
1. Sahih ibn Haban, Volume 15 page 435
2. Imam Hakim graded it 'Sahih' in al-Mustadrak, Volume 3 page 162
3. Tafseer Ruh al-Ma'ani, Volume 25, page 32
In 'Tazkirah Imam Hussain' page 78, Mufti Ghulam Rasool records:
Ibn Abbas narrates that Rasulullah (s) said 'If any individual prays in the Kaaba in
between Rukn and the place of Ibraheem, fasts, and then dies in such a state that
he hated the Ahl'ul bayt of Muhammad that person shall go to Hell ' [Dakhair al
Ukba page 51]"
T azkirah Imam Hussain, page 78
One who hates the Ahl'ul bayt (as) is of illegitimate stock
Mohibuddeen al Tabari in Riyad ul Nadira Volume 3 page 117 Chapter 116 narrates this
tradition from 'Abu Bakr:
Rasulullah (s) said, "Love of 'Ali, Fatima, Hasan and Hussain is a sign of one being
legitimate, hatred of them is the sign of one being illegitimate".
When we see these Nasibi bearing enmity towards Imam 'Ali (as) and the other members of the
Ahl'ul bayt (as) blame should be apportioned to the pre marital activities of their mothers.
Conclusion
If we bring together these Hadeeth, we see that in the eyes of the Prophet (s) those that bear
enmity towards Prophet Muhammad's (s.a.w.w) Ahlulbayt [ Imam 'Ali (as), Hazrat Fatima Zehra (a.s) Imam Hasan (as) and Imam Husayn (as)and the other members of the Ahl'ul bayt (as) ie. the progeny of Imam Ali (a.s) and bibi Fatima (a.s) are:
? Hypocrites
? Kaafirs
? Going to rot in Hell
? Illegitimately conceived
When Rasulullah (s) has described such individuals in such harsh terms, what should be our
religious duty to such individuals. Rasulullah (s) showed no mercy towards such individuals and
placed them in the category of Hell bound Kaafirs, it is common sense that we should steer Page 9 of 72
clear away from such people, particularly if we claim to love the Ahl'ul bayt (as). With this in
mind we shall now delve into matters and determine whether the Ahe Sunnah (who claim to be
the true followers of the Ahl'ul bayt (as) have kept the words of Rasulullah (s) in mind and
ensured that their religious teachings were never contaminated by such filthy creatures.
In the last i just want to add one more hadith:
Prophet Muhmmad (s.a.w.w) said : "The case of "Ahle Bait" is like Noah's Ark that the one who boarded it was safe and annihilated was he who avoided it."
Translation " Ahle bait ki misal Noah's (a.s) ki kashti ki manind hai, soo jo koi b is mein sawar hoa wo nijat pa gya aur jis nay isay chora woi gumrah o barbad hogya"

Research work by:
[ Ghulam- Muhammad (s.a.w.w)
and Ghulam-e-Ahlul-e-bayt (a.s) ]
Jawad Nawaz

               

Imam Mehdi (a.s) The Twelfth Caliph

Imam Mehdi (a.s) The Twelfth(12th) Caliph

According to Imam Jafar as Sadiq (A.S.):
The death of ignorance is the death in a deviated and astrayed condition.
(Al Kafi Vol.1 Pg.376)
During his lifetime Islam was recognised through the Prophet (saaws) and after him, Islam is recognised through his Imam. This is clear from the fact that the Prophet (saaws) told his followers 'He who dies without giving bayah to the Imam of his time, dies the death of one belonging to the days of jahiliyya'.
Munsub e Imamate (The position of the Imam), by Shah Ismail Shaheed

From Sahih Muslim:
Book 020, Hadith Number 4477.
Chapter : The people are subservient to the Quraish and the Caliphate is the right of the Quraish.
It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Holy Prophet (may peace be upon him) with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say He said: He has said: All of them will be from the Quraish.

ALLAH, who brought prophet hood to an end with Prophet Muhammad (S.A.W.), decreed that he should be followed by his vicegerents who would carry out the task of leadership and succession after the termination of Prophethood. These are the twelve Imams, whose number was textually fixed by the Messenger of Allah (S.A.W.) in a number of authentic traditions* which are unanimously accepted by the Muslims. Their names are in the following order:
Imam Ali bin Abi Talib - al-Murtaza (AS)
Imam Hassan bin Ali - al-Mujtaba (AS)
Imam Hussain bin Ali - al-Shaheed (AS)
Imam Ali bin Hussain - al-Sajjad (AS)
Imam Muhammad bin Ali - al-Baqir (AS)
Imam Jaffer bin Muhammad (AS) - al-Sadiq (AS)
Imam Musa bin Jaffer - al-Kazim (AS)
Imam Ali bin Musa - al-Riza (AS)
Imam Muhammad bin Ali - al-Taqi (AS)
Imam Ali bin Muhammad- al-Naqi (AS)
Imam Hassan bin Ali- al-Askari (AS)
Imam Muhammad bin Hassan- al-Mahdi (AS)
(May peace be upon Muhammad (S.A.W.) and His Vicegerents (A.S.)
* Sahih Bukhari pg 173 Egypt - Sahih Muslim vol 2, pg 191 Egypt - Sahih Abi Dawud vol 2 pg 207 Egypt - Sahih Trimizi vol 2 pg 45 Dehli - Masnad Ahmad bin Hanbal vol 2 pg 106 Egypt.
The importance of recognising the Imam of the time is also clear from the following tradition. When Zurarah asked Imam Jafar as Sadiq (A.S.), "What should I do if I reach the time of his ghaibat ?".
Imam (A.S.) replied, "Recite this Dua;
'O Allah, make me recognise Your Self.
Certainly if You do not make me recognise Your Self, I will not recognise Your Messenger.
O Allah make me recognise Your Prophet.
Certainly if you do not make me recognise Your Prophet, I will not recognise Your Hujjat.
O Allah ! make me recognise Your Hujjat.
Certainly if You do not make me recognise Your Hujjat I mil go astray in my religion."
(Kamaaluddin Vol.2 Pg.342.343; Ghaibate Nomani Pg.166:Al Kafi VoU Pg137)
Censure of Disbelief in Imam Mahdi (A.S.)
The Holy Prophet (S.A.W.S.) said,
"One who disbelieves in the Qaem from my sons, disbelieves in me."
(Kamaaluddin Vol.2 Pg.412)
The Holy Prophet (S.A.W.S.) said,
"The Qaem is from my Progeny (sons). His name is my name. And his kunniyat (agnomen) is my kunniyat. And his appearance is (like) my appearance. And his behaviour is (like) my behaviour. He will establish among the people my practice and my shariat. And he will call them towards the book of his Lord, the High and the Mighty. One who obeys him has obeyed me. And one who denies his 'ghaibat' has denied me."
(Kamaaluddin Vol.2. Pg.411)

Imam Jafar as Sadiq (A.S.) said:
"One who believes in all Imams (A.S.) from my forefathers and my sons, but denies Al Mahdi from my sons. He is like the one who believes in all the Prophets and denies Muhammad, sallallaho Alaihe wa Aalehi."
(Kamaaluddin Vol.2. Pg. 338 and 411)

Lineage of Imam Mahdi (A.S.)
The Holy Prophet (SA.W.S.) said,
"Al Mahdi is from us, Ahlul Bayt."
(Sunan Ibne Majah .VoL2 Pg.23, Al Mustadrak Vol. 4 Pg. 557)

The Holy Prophet (SA.W.S.) said,
"Certainly, Ali Ibne Abi Talib Alaihis salaam is the Imam of my ummat and my vicegerant upon them after me. And of his sons is Al Qaem, Al Montazar. One, through whom Allah will fill the earth will justice and equity like it would have been filled with injustice and tyranny."
(Kamaaluddin Vol.1 Pg.288. Faraidus simtain Vol.2 Pg. 335/336)
"Al Mahdi is from the sons of Fatima."
(Sunan Ibne Majah Vol.2 Pg.24)
Huzaifa says The Holy Prophet (SA.W.S.) has said,
"Even if one day remains for this world (to come to an end) Allah will prolong that day until he sends a man from my progeny (sons). His name shall be (like) my name." Salman asked, "From which of your sons, O Prophet of Allah?"He (SA.W.S.) replied, "From this son of mine", and thumped his hands upon Husain (A.S.)"
(Zakhaerul Uqba Pg.136 & 137: Faraidus Simtain Vol.2 Pg.326)
A Jew, named Nathal asked the Holy Prophet (SA.W.S.),
"Inform me as to who is your successor? Because every Prophet had a successor and our Prophet Musa Ibne Imran (A.S.) had designated Yusha Bin Nun as his successor."

The Holy Prophet (S.A.W.S.) replied, "Yes my Vasi and the caliph after me is Ali bin Abi Talib and after him my grandsons Hasan and Husain, followed by nine of the offsprings of Husain. They are the holy Imams."
The Jew said, "O Muhammed, tell me their names."
'Yes,' said the Prophet (S.A.W.S.), "When Husain will pass away, then his son Ali, and after Ali his son Muhammed and after Muhammed his son Jafar and after Jafar his son Musa and after Musa his son Ali and after Ali, his son Muhammed and after Muhammed his son Ali after Ali his son Hasan and after Hasan his son Hujjat Ibnul Hasan. These are the twelve Imams. Their number is equal to the chiefs of Bani Israel"
(Faraidus Simtain Vol.2 Pg.133, Kifayatul Asar Pg.13 & 14. Yanabiul Mawaddah Pg. 441)
Similarity of Imam Mahdi (A.S.) To the Prophets (A.S.)
The Holy Prophet (S.A.W.S.) said,
"Al Mahdi is from my progeny. His name is the same as my name. And his kunniyat is the same as my kunniyat. In his physique and character he looks exactly like me. He will be in a state of occultation and there will be confusion (Hayra) in which people will wander about (deviate). Then he will come forth like a sharpy shooting star to fill the earth will justice and equity as it was filled before with injustice and inequity."
(Kamaaluddin Vol.1 Pg.286. Faraidus Simtain Vol.2 Pg.335)
Imam Muhammed Al Baqir (A.S.) said,
"Certainly in the Qaem of the Progeny of Muhammed (S.A.W.S.) is the similarity to five prophets, Yunus bin Mutah, and Yusuf bin Yaqoob, and Musa, and Isa and Muhammed, salawatullahe Alaihim"
Thus, his similarity to Yunus bin Mutha is his reappearance after Ghaibat. He looked like a young man inspite of his advanced age.
And, his similarity with Yusuf bin Yaqoob (A.S.) is his ghaibat when he was away from the sight of the general, as well as the special people; due to the fear of his brothers.
His affair was hidden from his father. And in such a condition when there was no distance between his father and family and his friends.
And his similarity with Musa (A.S.) is persistent fear, and his prolonged ghaibat and a secret birth, and the feverent pleas of his shias after him, and his return by the permission of Allah, and his assistance by the people in subduing of the enemy.
And his similarity to Isa (A.S.) is the controversy among the people with regard to him. A group of them says; 'He is not yet bom.' Another group says, "He is dead* and some say: "He was killed and crucified,"
And his similarity with his own grandfather, Mustafa (S.A.W.S.), is his advent with the sword. He shall slay the enemies of Allah and the Holy Prophet (S.A.W.S.), and the unjust, and the tyrants."
(Kamaaluddin Vol.1 Pg.327)
Imam as-Sajyad (A.S.) said,
"In the Qaem is a similarity to Nuh (AS.) and that is his long life."
(Kamaaluddin Vol.1, Pg.322. & Vol.2. Pg.524)
Reasons for the Occultation of Imam Mahdi (A.S.)
1. Free from Allegience of Every Tyrant
Amirul Momineen Alt (A.S.) said,
"Certainly', when the Qaem from among us shall arise, he will not have the allegience of any one upon his neck. It is for this reason that his birth is secret and his person is in Ghaibat."
(Kamaaluddin Vol.1. Pg.303)
It must be mentioned that all of our Imams had to pledge allegience to every tyrant ruler except for a short period during the rule of Umar ibne Abdul Aziz. This was because, on the face of it, it would seem that they are not against the ruler, In this way they could protect Islam. In the absence of popular support, the Imams were left alone and thus they entered into an understanding with the rulers. Thus even Imam Husain (A.S.) for a particular period did not find it necessary to revolt against the regime of Muawiya.
In this regard Hazrat Mahdi (A.S.) says:
"Verily each of my ancestors had the oath of allegience, upon their necks, of their contemporary tyrant rulers. But I will reappear at such a time that I will not have any tyrant's allegience upon my neck."
(Ghaibat Tusi Pg.292, Kamaaluddin VoL2. Pg.485)
2. Test Of The People
Imam al Kazim (A.S.) said,
"My son ! when the fifth descendant of the seventh of the Imams is not visible to you ! It is when Allah will test your belief. Ghaibat is inevitable for the Master of this affair. Till the time when the religion is completely transformed, and only a few people will have belief in him. My son ! That Ghaibat, It is a
trial through which Allah, the Almighty tests His servants."
(Ghaibat-e-Toosi Pg.166 & 337. Al Kafi vol.1 Pg.336. Kamaaluddin vol.2 Pg.359 and 360. Kifayatul Asar Pg.264-265)
3. Fear of the Enemy
Imam Musa al-Kazim (A.S.) said,
"The Qaem is the one who will purify the earth from the enemies of Allah, the High and the Mighty. And he will fill the earth will justice and equity just as it is filled with injustice and tyranny. He is the fifth of my descendants. He will go into occultation due to the fear of his own (life)."
(Kamaaluddin vol.2 Pg.361. Kifayatul Asar Pg.265-266)
According to common sense it is necessary for man not to throw away his precious life without a legitimate aim. Thus, the prophets (A.S.) and the Imams (A.S.) have taught the people that it is their duty to protect their life under every circumstance and should never put their life in danger. Therefore it is the duty of the last of these exalted personalities to protect himself till the time of his reappearance when he will establish the new world order.
4. Weakness and Lack of Co-operation of the People.
Imam Mahdi (A.S.) said.
"If our shias; may Allah help them in His obedience; would have fulfilled their covenant with united hearts then there would have. been no delay in our meeting, and they would have been blessed with our visitation at the earliest, along with the recognition of truth and confirmation of our rights."
(Al Ihtejaj vol.2 Pg.602)
Benefits of Imam Mahdi (A.S.) During His Ghaibat
Imam Mahdi (A.S.) said,
"As for deriving benefit from me in my occupation, (it) is like deriving benefit from the sun when it hides behind the clouds."
(Kamaaluddin vol.2 Pg.485. Ghaibat-e-Toosi Pg.292)
Favours of Imam Mahdi (A.S.) Upon His Shias.
Imam Mahdi (A.S.) says,
"Surely, we do not neglect your condition nor are we forgetful of your remembrance. Had it not been so, then, terrible calamities would have struck you and your enemies would have destroyed you."
(At Ihtejaj vol.2 Pg.598).
Awaiting For the Reappearance of Imam Mahdi (A.S.)
The Holy Prophet (S.A.W.S.) said,
"The best worship is to await for the reappearance."
(Kamaaluddin vol.1 Pg.287, Faraidus Simtain vol.2 Pg.335)
Amirul Momineen Ali (A.S.) said,
"Await for the reappearance and do not despair of the divine mercy. Because the best deed in the eyes of Allah, the Great and the Mighty is to wait for the Reappearance. It is the duty of those who are believers."
(Al Khisaal vol.2 Pg.616)
Imam as-Sajjad (A.S.) said.
"The greatest success is to wait for the reappearance"
(Al Ihtejaj vol.2 Pg.154. Kamaaluddin vol.1 Pg.320)
Imam Jafar as-Sadiq (A.S.) said,
"Those of you who die on this affair (shia faith) while you are in a condition of awaiting, are like those who has served the Qaem (A.S.) in his tent."
(Ghaibat-e-Nomani Pg.200)
Imam Al-Jawad (A.S.) said,
"Certainly the Qaem from among us is the Mahdi. Awaiting for whom is obligatory during (his) ghaibat and obeying him is obligatory after his reappearance. And he is the third of my descendants."
(Kamaaluadw vol.2 Pg.377)
Imam as Sadiq (A.S.) said,
"One who desires to be among the companions of the Qaem, must await, adopt piety and behave courteously. If he dies in such a condition before the advent of Qaem, then his reward will be similar to the one who attains his era. Hence, congratulations to you all for your relentless awaiting."
(Ghaibat-e-Nomani Pg.200)
Be Prepared For Being among the Helpers of Imam Mahdi (A.S.)
"0 You who believe! be patient and excel in patience and remain steadfast and be careful of (your duty to ) Allah, that you may be successful".
(Ale Imran 3:200)
Hazrat Imam Baqir(A.S.) explains the tafseer of this ayat :
"Have patience in fulfilling the religious obligations, Excel in patience in facing your enemies. And be in contact with your Imam who is awaited".
(Ghaibat-e-Nomani. pg.27, Yanabiul Mawadda pg.421)
In Service of Imam Mahdi (A.S.)
Imam Jafar as Sadiq (A.S.) said,
"If I am able to reach him, I shall serve him for my whole life."
(Ghaibat-e-Nomani Pg.245)
Religiousness during the Occultation of Imam Mahdi (A.S.)
The Holy Prophet (S.A.W.S.) said:
"O Ali know that the most strangest of the people of Imaan and the greatest of them in certainty are those people who will be in Aakheruzzamaan (the last period of time). They will not meet the Prophet. And their Imam will be hidden from them. But they will believe (only) due to black upon white."
(Kamaaluddin vol.1 Pg.288)
The "black upon white" means the writings on paper. It means that these people will believe in the Quran and the sunnat as recorded in the books, even though they may not see their Imam (A.S.).
Imam Jafar as-Sadiq (A.S.) said:
"Certainty, the master of this affair has an occupation. Then those who are the pious servants of Allah, will hold firmly to their faith".
(Al Kafi vol.1 Pg.335 and 336, Ghaibat-e-Toosi Pg.455. Ghaibat-e-Nomani Pg.169)
Imam Musa al-Kazim (A.S.) said:
"Blessed are our followers (the shiites) who during the time of occupation (Ghaybah) of the Imam of the Age, identify themselves with our Authority (wilayah) and keep away from our enemies. They belong to us and we belong to them. They have accepted our leadership and we are pleased with their adherence. Therefore, blessed are they. I swear to Allah that they will be with us in our rank in Paradise".
(Kamaaluddin vol.2 Pg.361. Kifayatul Asar Pg.265-266)
It is related from Imam Jafar as-Sadiq (A.S.) that the following dua must be recited during the time of ghaibat.
"O Allah ! O Beneficient ! O Merciful ! O the knower of the thoughts (of the hearts) ! make my heart firm upon your religion."
(Kamaaluddin vol.2 Pg.352)
Longing For Imam Mahdi (A.S.)
Hazrat Imam Hasan al-Askari (A.S.) said, regarding his son Imam Mahdi (A.S.)
"And know that! Those who are obedient and pious will rush towards him like the birds head for their nests."
(Kamaaluddin vol.2 Pg.448)
Sorrow and Grief of Imam Mahdi (A.S.)
Imam Reza (A.S.) said:
"The most pious of believing men and women are those who are sorrowful for the (time of) flowing water (Imam Mahdi A.S)"
Flowing water indicates that it is a part of the ayat:
"Say ! Have you considered if your water should go down, who is if then that will bring you flowing water?"
(Sura Al Mulk 67 : 30)
According to Imam as-Sadiq (A.S.) "the flowing water" in this Ayat means Hazrat Mahdi (A.S.). Hence the exegesis of this Ayat is as follows:
"Say, if your Imam (A.S.) goes into ghaibat, who is it that will bring back your Imam to you. Who, like a gushing spring will teach you what is haraam and what is halal, and quench you thirst with good tidings (news) of the sky and the earth."
(Refer Kamaaluddin Pg.325-326)
Weeping For Imam Mahdi (A.S.)
Imam Jafar as Sadiq (A.S.) said:
"Know him ! The one who would be hidden from you in your time until it would be said, He is dead! He is killed ! He has gone into wilderness. And the eyes of the believers will be tearful."
(Ghaibat-e-Nomani Pg.152. 153)
Praying For The Early Reappearance Of Imam Mahdi (A.S.)
Imam Hasan al-Askari (A.S.) said,
"By Allah they do not truly wish for his reappearance, and do not attain salvation. Except those, whom Allah the High and the Mighty, has made firm upon the sayings of their Imams, and gave them the tawfeeq (opportunity) to pray for the hastening of the reappearance."
(Kamaaluddin vol.2 Pg.384)
Imam Mahdi (A.S.) says:
"And pray more for an early reappearance. For certainly, in it, is your success."
(Kamaaluddin vol.2 Pg.485, Ghaibat-e-Toosi pg.292-293)
Advent of Imam Mahdi (A.S.)
The Holy Prophet (S.A.W.S.) said,
"Even if a single day remains for quiyamat, Allah will send a man from my Ahlul'Bayt. He will fill the earth with justice just like it is filled with tyranny."
(Sunan Abu Dawood vol.4 Pg.107)
Dibil Ibne Ali al-Khuzai says:
When I was reciting the Qasida (Panegeric) before my master, Raza (A.S.), I reached to the following lines.
?I hope in the advent of my Imam. Who will rise up with the name of Allah and the divine blessings will accompany him.
He will separate the truth from falsehood (for us) and he will reward and punish."
Imam (A.S.) said to me: .
"O Khuzaee ! Ruhul Qudus (the angel) has made you recite these two couplets. Do you know who this Imam is? One who will rise??
I replied,
"No my master, I only know that one of you, Imams will rise up and clear the earth of all injustice and fill it will equity."
Imam Reza (A.S.) said,
"O Dibil after me my son Muhammad shall be the Imam and after him his son Ali, and after him his son Hasan al Askari, and after him his son Al-Qaim who shall be the awaited one during the period of his ghaibat. And when he shall be revealed, all the world shall bow down to him. Even if a single day remains for this world, Allah the High and the Mighty shall prolong this day till he will appear and fill the earth with justice as it has been filled with tyranny. And who knows when it will come to pass! I have heard it from my father, (who had heard it) from his father, and they had heard it from the Messenger of Allah (S.A.W.S.) when he was asked, "O Prophet of Allah (S.A) when will the Qaem of your progeny arise?
He (S.A.W.S.) had replied,
"His likeness is to the Hour (Quiyamat), '.....none but He shall manifest it at its time; it will be momentous in the heavens and the earth; it will not come on you but of a sudden'."
(Sura Araf 7 : 187)
(Kamaaluddin vol.2 Pg.372-373, Faraidus Simtain vol.2. Pg.337-338. Al Fusool al Mohimma Pg. 250-251)
Universal Government of Imam Mahdi (A.S.)
Holy Prophet (s.a.w.s.) said, "My Caliphs are my legatees and the proofs of Allah upon the creatures, after me they are twelve. The first of them is my brother and the last of them is my (grand) son"
He was asked, "0 Prophet of Allah, which brother of yours"
He replied, "Ali Ibn Abu Talib"
Again he was asked, "And which Son?"
He said,
"Al Mahdi is the one who will fill the earth with justice and equity just like it had been filled with injustice and tyranny. I swear by the one who has sent me as the giver of good tidings, even is a single day remains for the world (to end), Allah shall prolong that day till he sends (to it) my son Mahdi. Then Ruhullah (spirit) Isa ibne Maryam will descend and perform prayers behind him. The earth shall be illuminated by his radiance and his authority shall stretch from the east to the west."
(Faraidus Simtam vol.2 Pg.312)
Merits of the Rule of Imam Mahdi (A.S.)
Amirul Momineen Ali (A.S.) said,
"He will direct desires towards (the path of) guidance while people will have turned guidance towards desires, and he will turn their views to the direction of the Quran while the people will have turned the Quran to their views."
(Nahjut Balagha, sermon no, 138)
According to the submission of Ibne Abil Hadid, this saying refers to Hazrat Mahdi (A.S.)
(Sharhe Nafyul Balagha vol.9. Pg.40)
Imam Jafar as-Sadiq (A.S.) said,
"When the Qaem shall arise, he will rule with justice, the tyrants of his time shall fear him, the righteous will be safe, the earth shall reveal its treasures, all the truth-seekers will seek his company and no follower of any religion would remain except that they see Islam and declare their faith in it."
(Kashful Ghumma vol.3. Pg.255)
Imam Raza (A.S.) said,
"The fourth of my descendants is the son of the chaste maid. Allah shall purify the earth from every atrocity through him and rid it of every injustice. He is the one whose birth shall be doubted. He will have an occupation before his reappearance. When he reappears, the earth will light up with his brilliance. And he will establish the scales of justice among the people. Then, (among men), one will not oppress the other."
(Faraidus Simtain vol.2. Pg.336)
Bibliography
1. The Holy Quran
2. Ibne Abil Hadid - Sharh Nahjul Balagha
3. Ibne Majah - Sunan
4. Ibne Khallikan - Wafayat-Ul-Ayan
5. Ibne Sabbagh - Fusulul Muhimma
6. Abu Dawood - Sunan Abi Dawood
7. Arbili - Kashful Ghumma
8. Amin Amili - Ay anus Shia
9. Hakim Nishapuri - Mustadrak Ala Sahiain
10. Humuyi - Faraidus Simtain
11. Khazzaz - Kifayatui Asar
12. Syed Razi - Nahjul Balagha
13. Shablanji - Nurul Absar
14. Shaykh Sadooq - Khisaal And Kamaaluddin
15. Tabarsi - Ditejaj
16. Tabari - Zakhaerul Uqba
17. Tusi - Ghaybah
18. Imam Hasan Al Askari - Tafsir
19. Qandoozi- Yanabiul Mawaddah
20. Kulayni - Al Kafi
21. Mufeed - Al Irshad
22. Nomani - Kitabul Ghaybah
23. Muhaddith-E-Noori - Najmus Saaqib.

"ALLAH HUMA SALE ALA MUHAMMAD(SAWW) WA ALE MUHAMMAD (s.a.w.w)"

By:
Jawad Nawaz
[ Ghulam-e- Rasool Muhammad (s.a.w.w) and Panjtan Pak (a.s) ]