Monday, 31 August 2015
Tuesday, 25 August 2015
The Eighth Imam, ‘Ali Ibn Musa, Al-Ridha’ (asw)
The Eighth Imam, ‘Ali Ibn Musa, Al-Ridha’ (asw)
Born
in Madina 11th Zeeqaad 148 Hijri (1.1.766 AD). Died in the city of Tus
Iran on 17th Safar 203 Hijri (26.5.819 AH) Period of Imamate 20 years.
His grandfather Imam Ja’far Al-sadiq (as) died one month before the birth of Imam Ridha’ (as) The family must have been consoled by his birth which took place after such a great loss. He was brought up and instructed by his affectionate father under whose supervision he passed his boyhood and youth. He availed himself of the instructions of his learned father for thirty one years, till the later was taken to Baghdad to suffer the hardship of imprisonment for four years till his death.
Imam Musa Ibn Ja’far (as) could foresee that the hostile Abbasid ruler would not allow him to live peacefully and circumstances would take such a turn that his followers would not be able to see him or enquire about his successor prior to his death.
So while free and undisturbed in Madinah he felt the need to introduce his successor to his followers. He, therefore, assembled seventeen prominent dignitaries from the descendants of Imam ‘Ali (as) and proclaimed that his son ‘Ali Ibn Musa (as) would succeed him.
He also wrote his will on which 60 respected elders of Madinah signed as witnesses. Such elaborated arrangements were never made by any other Imam and they proved to be most appropriate due to the controversy about the Imamate which ensued after the death of Imam Musa Ibn Ja’far (as) .
Imam Ridha’ (as) was 35 years old when his father died in prison of Harun al-Rashid in Baghdad and the responsibilities of the Imamate devolved on him. At that time Harun Al-Rashid was the absolute ruler of Baghdad and the descendants of Imam ‘Ali (as) were passing as ever, through trials and tribulations because of the tyranny of the Abbasid ruler.
Yet Imam Ridha’ (as) carried on the responsibility of administering the Divine Law of Shari’ah as taught by the Holy Prophet and Imams of the Ahlul Bayt after him.
After putting an end to the life of Imam Musa Ibn Jaa’far (as) Harun al-Rashid lived for ten years. He had less tolerance for the existence of Imam ‘Ali Ridha’ (as) , then he did for his revered father. But he also knew that his Government had already lost face due to its prolonged maltreatment and eventual assassination of Imam Musa Ibn Ja’far (as) or perhaps the tyrant felt the stings of conscience which kept him from harassing the 8th Imam.
It is said that once Yahya Barmaki, his Prime Minister, in order to gain the ruler’s favor, informed Harun that Imam ‘Ali Ibn Musa (as) claimed Imamate in the same way his father had done, Harun coldly replied, “We have already inflicted cruelties on his father, do you expect me to annihilate this family altogether.
Still, Harun was antagonistic towards the Prophet’s descendants and persisted in maltreatment of most of them in Madina. The local Governors of Madina who wished to please the ruler could not afford to be fair to Ahlul Bayt. People could not visit the Imam freely seek his knowledge, and he had little chance to teach his followers openly, for the eyes of the agents of Caliph focused unceasingly on the activities of the Imam.
Political wranglings in Baghdad between the two sons of Harun were rocking the Empire. His elder son Amin who had an Arab mother had the support of the Arabs and most of the Abbasid elders, while the younger son Mamun had a Persian mother and was supported by the Persians.
To console both factions Harun took a pledge from both his sons that after his death Amin will rule the Arab part of the Empire while Mamun will rule the Persian side.
When Harun died in faraway Tus, the most northern town of his Persian Empire, Mamun was with him and buried him there. Amin in Baghdad immediately proclaimed himself the Caliph of the whole empire and immediately deposed Mamun from the rulership of the Persian Province. Mamun’s main concern was to subdue the Persian province under any circumstances.
He realized that the majority of Persians favored the teachings of Ahlul Bayt and if somehow he could persuade the Imam of the Ahlul Bayt in Madina to side with him, he could confirm his rule there. Once he felt secure on that side of the Empire, he would then rise against his brother and easily depose him.
So the orders were sent out for the Imam to leave his home in Madina and go to the Abbasid ruler in faraway Tus. Imam, as if by some miracle knew what was to come. So he left his wife and only son Muhammad Ibn ‘Ali al Jawad, later known as Imam Muhammad Taqi (as) in Madina.
He also called many elders of Madina mostly from Banu Hashim and told them of his call to go to the outpost of the Empire to see Mamun. The date of his departure was in the month of Rajab 200 Hijri. It was a long journey to Merve and the Imam set out on this momentous journey with some of his friends who were loyal to him throughout his life.
His journey began from Madina to Makka where he performed the Umra, then he took almost the same route as Imam Husayn (as) took in 61 hijri towards Karbala’. Half way through the hills of Hejaz when he crossed over to the desert of Najd his route changed to that of Imam Husayn (as) and his caravan moved towards the eastern side and reached the town of Basra in the month of Shawwal.
From Basra he crossed over the Shatt-al-Arab and reached the Persian soil heading towards the town of Qum. It was in the month of Zilhijja that he reached Qum where he stayed for a while. The month of Muharram the 8th Imam spent in Qum where it is said that he established for the first time a Majlis to commemorate the martyrdom of Imam Husayn (as).
This was the first Muharram in 201 Hijri that set the tradition of Majlis, beginning in Persia the way the Imams of Ahlul Bayt had wanted it and the way it was observed in Madina and Makka and throughout the province of Hejaz and Najd and to some extent in Iraq where people thronged for pilgrimage to the Shrine of Imam Husayn (as) .
After spending the Month of Muharram in Qum the Imam proceeded towards the northern part of Persia crossing the Alburz mountains to the town of Merv where Mamun had settled with his army to secure his empire for him.
It is thought in some historical circles that the 8th Imam involved himself in politics while his ancestors up to the 7th Imam after the martyrdom of Imam ‘Ali (as) refrained from this journey. Outwardly it looks like the Imam was abandoning the policy of his predecessors for the Imam could not be the heir- apparent to the caliphate without becoming involved in the politics of the day.
The Imam took pains, however, to indicate that it was not his desire, but that he was acting only in accord with the summons he had received from Mamun. He seemed to have no choice but to proceed on this hazardous journey.
Indeed if he had refused to proceed or shown any reluctance, force would surely have been used which would have been more humiliating for the Imam and his family.
Yakubi in his history gave some details of this journey. From Qum the Imam moved north to the town of al-ray, the Greek Rhages, which is near the site of the present city of Tehran. From this place the caravan continued its journey until it reached the city of Tus. From Tus they travelled on to the city of Merv, in what is now modern Turkistan.
On his arrival in Merv, Mamun welcomed him with great ceremony and pomp. Mamun treated the Imam with great honor.
It is mentioned by various historians, Both of Shia and Sunni schools of thought, that when Mamun initially offered the Imam his throne, the Imam declined the offer firmly and resolutely. After several attempts to bring the Imam to accept the offer failed, Mamun told him to accept the offer of being his heir- apparent to succeed him after Mamun’s death.
Imam replied to this offer, “ I will accept this to console you, but this will never happen for I will leave this world before you.” Once Mamun achieved his desire to get the consent of the Imam as his successor, he declared this openly to all in order to see the reaction of the Abbasid clan who were favoring his half-brother Amin.
According to Yakubi it was on the 27th of Ramadan, in the year 201 Hijri that the Imam was officially designated as Mamun’s “heir- apparent,”( Wali’ahd,) and the Imam’s name was included with his own on gold and silver coins. The inscription on these coins is well worthy of notice: “The King of God and the faith, Al-Mamun, Amir and Khalifa of the faithful, and Al-Ridha’, the Imam of the Muslims.”
This meant more than that the Imam was to be official chaplain to him for Mamun summoned the descendants of Abbas, men and women to come to Merv. It was an assembly of thirty three thousand and when they all assembled, the caliph Mamun called for ‘Ali al- Ridha’ (as) and gave him a place of honor among the greatest of the Abbasid nobles.
He then announced to those he had summoned, that he had carefully considered all the descendants of Abbas and also the descendants of ‘Ali, and that he had not found in his search anyone more worthy or more fit to be his successor than ‘Ali al- Ridha’.
He therefore took him by the hand and publicly acknowledged him as his successor(Kulaini). He then gave his daughter Umme Habib in marriage. He also sent abroad the command that the wearing of black flags which was the symbol of Abbasid rule after the destruction of the Ummayads, should be discontinued and that hereafter the use of green should be substituted. Green being the color of Ahlul Bayt and the House of ‘Ali (as) was the order of the day.
Once this story of succession was announced Mamun’s political ambition was achieved. He secured the help of the Persians fully behind him. With their help his army invaded the capital of the Abbasid empire, Baghdad, Amin was killed and his head was sent to Mamun to see for himself that he had become the sole ruler of the Abbasid Empire.
But Mamun was still not secure on his throne. The Arab party who sided with Amin, never liked the appointment of Imam ‘Ali al- Ridha’ (as) as the successor of Mamun, no matter how dubious it looked to them on the face of it.
The chiefs of the Abbasid family in Iraq perceived that by this appointment the principal authority in the empire would very likely be taken from them. They got together, therefore, and proclaimed that for bequeathing the Caliphate after his death to the Imam ‘Ali Al-Ridha’ (as), who was not their immediate family, Mamun himself was declared deposed.
They swore allegiance to Ibrahim al Mehdi, Mamun’s uncle as their new caliph. This proclamation took place on the 5th of Muharram 202 Hijri.
While Imam Ridha’ was with Mamun in Merv, his Prime Minister Fadl ibn Sahl arranged a conference on religions to which he invited the leaders of different sects, including Zoroastrians and Christians and Jews, that they might hear what the Imam of the Ahlul Bayt had to say to impress them of their spiritual abilities and excellences.
It was in these discussions with leaders of other faiths that the Imam clarified the position of sinlessness of the Prophets and of the guided Imams. These conferences were so successful that at one stage Mamun was fearful of the increasing influences of the Imam on the people as a whole.
In one such incidence on the occasion of the Eidul Fitr, the whole strategy of Mamun and the shear hypocrisy of the drama he was playing was exposed. He had asked the Imam to lead the Eidul Fitr prayers at the end of Ramadan that year. First the Imam declined, but when Mamun insisted, he agreed on the condition that he will direct the occasion as he would deem fit.
On the morning of the Eidul Fitr, when the military and civil leaders assembled outside the door of the Imam to come out and lead the prayers, they saw the Imam come out of the house bare foot, wearing a white shirt and white headgear. Imam also advised his companions to follow him in the same manner. He came out on the Road to the mosque outside the city of Merv.
All the citizens who saw the Imam in this fashion copied him and all walked barefoot. Even the military chiefs and civil judges walked bare foot. A huge crowd followed the Imam. He was saying Takbir loudly and all were following him and shouting Takbir (God is great).
The situation became so tense that when Mamun was informed of this huge following of the Imam he immediately sent a request to the Imam to withdraw from leading the Eid prayers. Imam withdrew and it was a great show down for the Emperor and exposed his trickery to the full.
It was after about a year’s stay of the Imam in Merv that Mamun decided to do something about the situation in Iraq. He knew that his uncle Ibrahim al Mehdi had been proclaimed as Caliph there in his place. This was a thorn in his heart.
He decided that it was time for him to return from Khorasan and assert his rights in person. He had already strengthened his position due to the help of the Persians. With a huge army beside him Mamun prepared his journey back home.
He was accompanied, as Yakubi mentions it in his history, by Imam al Ridha’ (as) as his heir apparent and by his prime minister Fadl ibn Sahl, who was known as the holder of two offices, civil and military, being the Prime Minister as well as the chief of the Army.
But when they reached the town of Sarakhs, Fadl ibn Sahl was assassinated in his bath by two persons, Ghalib al Rumi and Sarraj al Khadim. They were found out by Mamun who immediately put them to death immediately that if there was any implication of Mamun in this murder it should not be exposed.
Mamun had his suspicions about his Prime Minister who was secretly gaining favor with the Abbasids in Baghdad. Historians did mention the name of Mamun in disposing off Fadhl ibn Sahl.
Within two days of this murder when the army reached the town of Tus, Imam Ridha’ fell ill and died within three days of his illness. Yakubi reported that “his sickness was no more than three days and it was reported that Ibn Hisham, Mamun’s favorite henchman had given the Imam poison which caused his death.
He mixed poison in grapes and when Imam had eaten the grapes he became ill in the same manner as Imam Hasan did and died within three days.”
Ibn Babawaih relates various reasons that have been assigned to Mamun for poisoning the Imam and shows also the circumstances in which Imam ‘Ali Ridha’ (as) is said to have designated his son Muhanmmad ibn ‘Ali as his successor to the Imamate.
Imam ‘Ali Ridha’ (as) died and was buried far off from Madina, the home of his forefathers of the Ahlul Bayt of the Prophet. In Sanabad, about a mile from the village where he died, they placed him in a grave inside the tomb of Harun al- Rashid who was buried there ten years ago.
Mamun’s ambitions to get the Empire under his feet was almost accomplished for he knew that the army under his command would not run away from him at this juncture. So he cleverly killed off the Imam and reached Baghdad with the declaration that the Caliphate of Banu Abbas would remain in the family. Ibrahim al Mehdi was deposed and later killed and Mamun became the supreme leader.
The Ahlul Bayt of the Prophet adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise their adversaries would taunt them as destitutes which would injure the dignity of their piety.
But blessed were those who by chance became wealthy, and who assumed simplicity and austerity so their simple life became a source of consolation for the poor and a model for the rich. This can be illustrated from the life of Imam ‘Ali (as) . For nearly five years he ruled the Muslim world as caliph. He ate and dressed himself as a hermit would.
Imam ‘Ali al- Ridha’ (as) too, led a simple life, though he was the heir- apparent of the vast Arab Empire compared to which the Roman Empire or the Persian territories would certainly not be a match. A vast chain of countries whose caliph’s upon watching a passing cloud, would arrogantly assert: “Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us”.
The appointment of Imam ‘Ali al -Ridha’ (as) as heir apparent demonstrated to the world how the saints fare when the treasures of the world are put at their feet. He felt he was morally bound to abandon riches and pomp. History repeated itself, and the austerity of Imam ‘Ali ibn Abi Talib (as) once more was shown in the calm and content personality of Imam ‘Ali Al-Ridha’ (as).
He did not like to decorate his house with expensive carpets, instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he would call all his servants, including the gatekeeper to sit and eat with him.
Majlisi in Biharul Anwar V 49 Page 101, writes that our 8th Imam insisted on eating his meals only after the entire members of his family, young and old, servants and grooms were present. One day someone who was fonder of royal formalities than the fraternity of the Ahlul Bayt, suggested that it would be better to make separate eating arrangements for the servants, The Imam replied, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
Imam ‘Ali Al-Ridha’’s (as) life contains countless anecdotes of this sort. Once a man said to him, "By God, there is none who is superior to you in the nobleness of your ancestry.” The Imam said to him, “My ancestors are honored merely for their Godliness, piety and worship.” Another man once declared,” By God, you are the best in the world.”
The Imam checked him by saying: “Don’t you declare an oath. Any man who is more pious than me can be better than me.” Imam several times declared the Hadith of the Prophet that a black negro slave can be better than a person from my own family if his deeds are better.
But Imam ‘Ali Al-Ridha’ (as) was respected both as Imam and heir apparent. Merv, the capital and a central city of Persia of that time, was the meeting place of people from all walks of life and from all corners of the earth. As soon as the crescent of Muharram was sighted, Majalis of Karbala’ began. Everybody was expected to recite the sad events that befell the Prophet’s descendants and maintain a serious atmosphere of sorrow and grief.
Imam himself convened these Majalis in which he recited first, then allowed others to read the story of Karbala’. Abdallah ibn Thabit and D’bil al Khuzai were the poets who asked to recite poems narrating the tragic events.
At the end of such a majlis the Imam bestowed on the poet a costly shirt. The humble poet refused to accept such a precious gift, requesting that the Imam be gracious to grant him his used shirt instead. The good natured saint insisted on granting him both shirts, the new one and his own old shirt.
This incident proves two things: First, that the speaker in these majalis must not decide or demand any payment for his address, second that if the convener presents something as a gift or payment, the speaker may accept it.
To get an insight into the lives and activities of the Imam, let me give a few anecdotes from the pages of history to establish his manner and his behavior with other people.
One day a man approached the Imam and said, “ I am one of your followers and have love for the Ahlul Bayt of the Prophet. I am now returning from pilgrimage to Makka and I am now penniless and have no money to return home.
If you think it proper, please give me enough money so that I can reach home. After reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is during my travels that I have spent more than I should have and become penniless.
Imam got up, and went inside the house. He then called the man to the door, extended his hand from behind the curtain and handed him the required amount, saying, “Take these two hundred Dinars. These are your travel expenses, and may this bring you the blessings of God. There is no need to give equivalent money to the poor but if you feel you must then you may give it to the orphans and the widows of your town.”
The man took the money and left. The Imam came out from behind the curtain and resumed his seat. People asked, “Why did you adopt such a way that the man could not see you while you were giving the money.” Imam replied, “ I did not want to see the shame of supplication on his face.” (Ayoun Akhbar al Riza)
Mohammed ibn Sinan reports that during the caliphate of Haroun, they once warned the Imam about declaring his Imamate as the caliph would try to harm him. The Imam replied, “ What gave me courage are the words of the Prophet when he said, “ If Abu Jehl can harm even a hair of my head, then be witness that I am not the messenger of God.”
And I say that “ if Haroun can harm even a hair of my head, then be witness that I am not a true Imam." (Kafi)
Abu Salt Harvi reports that Imam left Nishapur and reached a village called Din-Surkh, it was the time of Zohr prayers. Imam descended from the horse he was travelling and asked for water to perform the Zohr prayers. No water was found. Then the Imam with his holy hands dug some earth and a spring gushed out Imam and all his companions performed the wuzu.
This place near Nishapur is now called Qadamgah. It is a small hillock. The spring still gushes and people who visit this place drink from the spring for blessing and for obtaining cures from sickness and skin diseases. The place preserves the Holy foot prints of the Imam on a black stone. (Akhbar al Riza)
One of the famous saying of Imam ‘Ali Al-Riza is,
“ This world is a prison for a momin and a paradise for the unbeliever.”
This means that a true believer always aspires to leave this prison of his body and his Nafs and Ruh wants to get away to the nearness of God, but those who do not believe have nothing further than their mortal lives and they aspire to make it a paradise.
But in the process they create their own hell on earth for their aspirations are never ending desires for accumulating material wealth.
His grandfather Imam Ja’far Al-sadiq (as) died one month before the birth of Imam Ridha’ (as) The family must have been consoled by his birth which took place after such a great loss. He was brought up and instructed by his affectionate father under whose supervision he passed his boyhood and youth. He availed himself of the instructions of his learned father for thirty one years, till the later was taken to Baghdad to suffer the hardship of imprisonment for four years till his death.
Imam Musa Ibn Ja’far (as) could foresee that the hostile Abbasid ruler would not allow him to live peacefully and circumstances would take such a turn that his followers would not be able to see him or enquire about his successor prior to his death.
So while free and undisturbed in Madinah he felt the need to introduce his successor to his followers. He, therefore, assembled seventeen prominent dignitaries from the descendants of Imam ‘Ali (as) and proclaimed that his son ‘Ali Ibn Musa (as) would succeed him.
He also wrote his will on which 60 respected elders of Madinah signed as witnesses. Such elaborated arrangements were never made by any other Imam and they proved to be most appropriate due to the controversy about the Imamate which ensued after the death of Imam Musa Ibn Ja’far (as) .
Imam Ridha’ (as) was 35 years old when his father died in prison of Harun al-Rashid in Baghdad and the responsibilities of the Imamate devolved on him. At that time Harun Al-Rashid was the absolute ruler of Baghdad and the descendants of Imam ‘Ali (as) were passing as ever, through trials and tribulations because of the tyranny of the Abbasid ruler.
Yet Imam Ridha’ (as) carried on the responsibility of administering the Divine Law of Shari’ah as taught by the Holy Prophet and Imams of the Ahlul Bayt after him.
After putting an end to the life of Imam Musa Ibn Jaa’far (as) Harun al-Rashid lived for ten years. He had less tolerance for the existence of Imam ‘Ali Ridha’ (as) , then he did for his revered father. But he also knew that his Government had already lost face due to its prolonged maltreatment and eventual assassination of Imam Musa Ibn Ja’far (as) or perhaps the tyrant felt the stings of conscience which kept him from harassing the 8th Imam.
It is said that once Yahya Barmaki, his Prime Minister, in order to gain the ruler’s favor, informed Harun that Imam ‘Ali Ibn Musa (as) claimed Imamate in the same way his father had done, Harun coldly replied, “We have already inflicted cruelties on his father, do you expect me to annihilate this family altogether.
Still, Harun was antagonistic towards the Prophet’s descendants and persisted in maltreatment of most of them in Madina. The local Governors of Madina who wished to please the ruler could not afford to be fair to Ahlul Bayt. People could not visit the Imam freely seek his knowledge, and he had little chance to teach his followers openly, for the eyes of the agents of Caliph focused unceasingly on the activities of the Imam.
Political wranglings in Baghdad between the two sons of Harun were rocking the Empire. His elder son Amin who had an Arab mother had the support of the Arabs and most of the Abbasid elders, while the younger son Mamun had a Persian mother and was supported by the Persians.
To console both factions Harun took a pledge from both his sons that after his death Amin will rule the Arab part of the Empire while Mamun will rule the Persian side.
When Harun died in faraway Tus, the most northern town of his Persian Empire, Mamun was with him and buried him there. Amin in Baghdad immediately proclaimed himself the Caliph of the whole empire and immediately deposed Mamun from the rulership of the Persian Province. Mamun’s main concern was to subdue the Persian province under any circumstances.
He realized that the majority of Persians favored the teachings of Ahlul Bayt and if somehow he could persuade the Imam of the Ahlul Bayt in Madina to side with him, he could confirm his rule there. Once he felt secure on that side of the Empire, he would then rise against his brother and easily depose him.
So the orders were sent out for the Imam to leave his home in Madina and go to the Abbasid ruler in faraway Tus. Imam, as if by some miracle knew what was to come. So he left his wife and only son Muhammad Ibn ‘Ali al Jawad, later known as Imam Muhammad Taqi (as) in Madina.
He also called many elders of Madina mostly from Banu Hashim and told them of his call to go to the outpost of the Empire to see Mamun. The date of his departure was in the month of Rajab 200 Hijri. It was a long journey to Merve and the Imam set out on this momentous journey with some of his friends who were loyal to him throughout his life.
His journey began from Madina to Makka where he performed the Umra, then he took almost the same route as Imam Husayn (as) took in 61 hijri towards Karbala’. Half way through the hills of Hejaz when he crossed over to the desert of Najd his route changed to that of Imam Husayn (as) and his caravan moved towards the eastern side and reached the town of Basra in the month of Shawwal.
From Basra he crossed over the Shatt-al-Arab and reached the Persian soil heading towards the town of Qum. It was in the month of Zilhijja that he reached Qum where he stayed for a while. The month of Muharram the 8th Imam spent in Qum where it is said that he established for the first time a Majlis to commemorate the martyrdom of Imam Husayn (as).
This was the first Muharram in 201 Hijri that set the tradition of Majlis, beginning in Persia the way the Imams of Ahlul Bayt had wanted it and the way it was observed in Madina and Makka and throughout the province of Hejaz and Najd and to some extent in Iraq where people thronged for pilgrimage to the Shrine of Imam Husayn (as) .
After spending the Month of Muharram in Qum the Imam proceeded towards the northern part of Persia crossing the Alburz mountains to the town of Merv where Mamun had settled with his army to secure his empire for him.
It is thought in some historical circles that the 8th Imam involved himself in politics while his ancestors up to the 7th Imam after the martyrdom of Imam ‘Ali (as) refrained from this journey. Outwardly it looks like the Imam was abandoning the policy of his predecessors for the Imam could not be the heir- apparent to the caliphate without becoming involved in the politics of the day.
The Imam took pains, however, to indicate that it was not his desire, but that he was acting only in accord with the summons he had received from Mamun. He seemed to have no choice but to proceed on this hazardous journey.
Indeed if he had refused to proceed or shown any reluctance, force would surely have been used which would have been more humiliating for the Imam and his family.
Yakubi in his history gave some details of this journey. From Qum the Imam moved north to the town of al-ray, the Greek Rhages, which is near the site of the present city of Tehran. From this place the caravan continued its journey until it reached the city of Tus. From Tus they travelled on to the city of Merv, in what is now modern Turkistan.
On his arrival in Merv, Mamun welcomed him with great ceremony and pomp. Mamun treated the Imam with great honor.
It is mentioned by various historians, Both of Shia and Sunni schools of thought, that when Mamun initially offered the Imam his throne, the Imam declined the offer firmly and resolutely. After several attempts to bring the Imam to accept the offer failed, Mamun told him to accept the offer of being his heir- apparent to succeed him after Mamun’s death.
Imam replied to this offer, “ I will accept this to console you, but this will never happen for I will leave this world before you.” Once Mamun achieved his desire to get the consent of the Imam as his successor, he declared this openly to all in order to see the reaction of the Abbasid clan who were favoring his half-brother Amin.
According to Yakubi it was on the 27th of Ramadan, in the year 201 Hijri that the Imam was officially designated as Mamun’s “heir- apparent,”( Wali’ahd,) and the Imam’s name was included with his own on gold and silver coins. The inscription on these coins is well worthy of notice: “The King of God and the faith, Al-Mamun, Amir and Khalifa of the faithful, and Al-Ridha’, the Imam of the Muslims.”
This meant more than that the Imam was to be official chaplain to him for Mamun summoned the descendants of Abbas, men and women to come to Merv. It was an assembly of thirty three thousand and when they all assembled, the caliph Mamun called for ‘Ali al- Ridha’ (as) and gave him a place of honor among the greatest of the Abbasid nobles.
He then announced to those he had summoned, that he had carefully considered all the descendants of Abbas and also the descendants of ‘Ali, and that he had not found in his search anyone more worthy or more fit to be his successor than ‘Ali al- Ridha’.
He therefore took him by the hand and publicly acknowledged him as his successor(Kulaini). He then gave his daughter Umme Habib in marriage. He also sent abroad the command that the wearing of black flags which was the symbol of Abbasid rule after the destruction of the Ummayads, should be discontinued and that hereafter the use of green should be substituted. Green being the color of Ahlul Bayt and the House of ‘Ali (as) was the order of the day.
Once this story of succession was announced Mamun’s political ambition was achieved. He secured the help of the Persians fully behind him. With their help his army invaded the capital of the Abbasid empire, Baghdad, Amin was killed and his head was sent to Mamun to see for himself that he had become the sole ruler of the Abbasid Empire.
But Mamun was still not secure on his throne. The Arab party who sided with Amin, never liked the appointment of Imam ‘Ali al- Ridha’ (as) as the successor of Mamun, no matter how dubious it looked to them on the face of it.
The chiefs of the Abbasid family in Iraq perceived that by this appointment the principal authority in the empire would very likely be taken from them. They got together, therefore, and proclaimed that for bequeathing the Caliphate after his death to the Imam ‘Ali Al-Ridha’ (as), who was not their immediate family, Mamun himself was declared deposed.
They swore allegiance to Ibrahim al Mehdi, Mamun’s uncle as their new caliph. This proclamation took place on the 5th of Muharram 202 Hijri.
While Imam Ridha’ was with Mamun in Merv, his Prime Minister Fadl ibn Sahl arranged a conference on religions to which he invited the leaders of different sects, including Zoroastrians and Christians and Jews, that they might hear what the Imam of the Ahlul Bayt had to say to impress them of their spiritual abilities and excellences.
It was in these discussions with leaders of other faiths that the Imam clarified the position of sinlessness of the Prophets and of the guided Imams. These conferences were so successful that at one stage Mamun was fearful of the increasing influences of the Imam on the people as a whole.
In one such incidence on the occasion of the Eidul Fitr, the whole strategy of Mamun and the shear hypocrisy of the drama he was playing was exposed. He had asked the Imam to lead the Eidul Fitr prayers at the end of Ramadan that year. First the Imam declined, but when Mamun insisted, he agreed on the condition that he will direct the occasion as he would deem fit.
On the morning of the Eidul Fitr, when the military and civil leaders assembled outside the door of the Imam to come out and lead the prayers, they saw the Imam come out of the house bare foot, wearing a white shirt and white headgear. Imam also advised his companions to follow him in the same manner. He came out on the Road to the mosque outside the city of Merv.
All the citizens who saw the Imam in this fashion copied him and all walked barefoot. Even the military chiefs and civil judges walked bare foot. A huge crowd followed the Imam. He was saying Takbir loudly and all were following him and shouting Takbir (God is great).
The situation became so tense that when Mamun was informed of this huge following of the Imam he immediately sent a request to the Imam to withdraw from leading the Eid prayers. Imam withdrew and it was a great show down for the Emperor and exposed his trickery to the full.
It was after about a year’s stay of the Imam in Merv that Mamun decided to do something about the situation in Iraq. He knew that his uncle Ibrahim al Mehdi had been proclaimed as Caliph there in his place. This was a thorn in his heart.
He decided that it was time for him to return from Khorasan and assert his rights in person. He had already strengthened his position due to the help of the Persians. With a huge army beside him Mamun prepared his journey back home.
He was accompanied, as Yakubi mentions it in his history, by Imam al Ridha’ (as) as his heir apparent and by his prime minister Fadl ibn Sahl, who was known as the holder of two offices, civil and military, being the Prime Minister as well as the chief of the Army.
But when they reached the town of Sarakhs, Fadl ibn Sahl was assassinated in his bath by two persons, Ghalib al Rumi and Sarraj al Khadim. They were found out by Mamun who immediately put them to death immediately that if there was any implication of Mamun in this murder it should not be exposed.
Mamun had his suspicions about his Prime Minister who was secretly gaining favor with the Abbasids in Baghdad. Historians did mention the name of Mamun in disposing off Fadhl ibn Sahl.
Within two days of this murder when the army reached the town of Tus, Imam Ridha’ fell ill and died within three days of his illness. Yakubi reported that “his sickness was no more than three days and it was reported that Ibn Hisham, Mamun’s favorite henchman had given the Imam poison which caused his death.
He mixed poison in grapes and when Imam had eaten the grapes he became ill in the same manner as Imam Hasan did and died within three days.”
Ibn Babawaih relates various reasons that have been assigned to Mamun for poisoning the Imam and shows also the circumstances in which Imam ‘Ali Ridha’ (as) is said to have designated his son Muhanmmad ibn ‘Ali as his successor to the Imamate.
Imam ‘Ali Ridha’ (as) died and was buried far off from Madina, the home of his forefathers of the Ahlul Bayt of the Prophet. In Sanabad, about a mile from the village where he died, they placed him in a grave inside the tomb of Harun al- Rashid who was buried there ten years ago.
Mamun’s ambitions to get the Empire under his feet was almost accomplished for he knew that the army under his command would not run away from him at this juncture. So he cleverly killed off the Imam and reached Baghdad with the declaration that the Caliphate of Banu Abbas would remain in the family. Ibrahim al Mehdi was deposed and later killed and Mamun became the supreme leader.
Imam’s Conduct
Usually, the poor who cannot afford to enjoy the pleasures of life are held in contempt or just tolerated by the society. But those who assume a hermits’ simple austerity in spite of wealth and power are the real saints.The Ahlul Bayt of the Prophet adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise their adversaries would taunt them as destitutes which would injure the dignity of their piety.
But blessed were those who by chance became wealthy, and who assumed simplicity and austerity so their simple life became a source of consolation for the poor and a model for the rich. This can be illustrated from the life of Imam ‘Ali (as) . For nearly five years he ruled the Muslim world as caliph. He ate and dressed himself as a hermit would.
Imam ‘Ali al- Ridha’ (as) too, led a simple life, though he was the heir- apparent of the vast Arab Empire compared to which the Roman Empire or the Persian territories would certainly not be a match. A vast chain of countries whose caliph’s upon watching a passing cloud, would arrogantly assert: “Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us”.
The appointment of Imam ‘Ali al -Ridha’ (as) as heir apparent demonstrated to the world how the saints fare when the treasures of the world are put at their feet. He felt he was morally bound to abandon riches and pomp. History repeated itself, and the austerity of Imam ‘Ali ibn Abi Talib (as) once more was shown in the calm and content personality of Imam ‘Ali Al-Ridha’ (as).
He did not like to decorate his house with expensive carpets, instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he would call all his servants, including the gatekeeper to sit and eat with him.
Majlisi in Biharul Anwar V 49 Page 101, writes that our 8th Imam insisted on eating his meals only after the entire members of his family, young and old, servants and grooms were present. One day someone who was fonder of royal formalities than the fraternity of the Ahlul Bayt, suggested that it would be better to make separate eating arrangements for the servants, The Imam replied, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
Imam ‘Ali Al-Ridha’’s (as) life contains countless anecdotes of this sort. Once a man said to him, "By God, there is none who is superior to you in the nobleness of your ancestry.” The Imam said to him, “My ancestors are honored merely for their Godliness, piety and worship.” Another man once declared,” By God, you are the best in the world.”
The Imam checked him by saying: “Don’t you declare an oath. Any man who is more pious than me can be better than me.” Imam several times declared the Hadith of the Prophet that a black negro slave can be better than a person from my own family if his deeds are better.
Establishment of Majalis to commemorate the events of Karbala’
As mentioned earlier, when Imam ‘Ali Al-Riza was on his journey to Khorasan he stayed in the city of Qom for a few months and there he established these commemorative Majalis. In Tus where he stayed for over a year as heir apparent to the Emperor, Imam re-established these Majalis there too. This tradition was initiated by Imam Muhammad al Baqir (as) and then continued by the 6th Imam. But during those times, only those who came to visit the Imams in their homes were narrated these stories.But Imam ‘Ali Al-Ridha’ (as) was respected both as Imam and heir apparent. Merv, the capital and a central city of Persia of that time, was the meeting place of people from all walks of life and from all corners of the earth. As soon as the crescent of Muharram was sighted, Majalis of Karbala’ began. Everybody was expected to recite the sad events that befell the Prophet’s descendants and maintain a serious atmosphere of sorrow and grief.
Imam himself convened these Majalis in which he recited first, then allowed others to read the story of Karbala’. Abdallah ibn Thabit and D’bil al Khuzai were the poets who asked to recite poems narrating the tragic events.
At the end of such a majlis the Imam bestowed on the poet a costly shirt. The humble poet refused to accept such a precious gift, requesting that the Imam be gracious to grant him his used shirt instead. The good natured saint insisted on granting him both shirts, the new one and his own old shirt.
This incident proves two things: First, that the speaker in these majalis must not decide or demand any payment for his address, second that if the convener presents something as a gift or payment, the speaker may accept it.
To get an insight into the lives and activities of the Imam, let me give a few anecdotes from the pages of history to establish his manner and his behavior with other people.
One day a man approached the Imam and said, “ I am one of your followers and have love for the Ahlul Bayt of the Prophet. I am now returning from pilgrimage to Makka and I am now penniless and have no money to return home.
If you think it proper, please give me enough money so that I can reach home. After reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is during my travels that I have spent more than I should have and become penniless.
Imam got up, and went inside the house. He then called the man to the door, extended his hand from behind the curtain and handed him the required amount, saying, “Take these two hundred Dinars. These are your travel expenses, and may this bring you the blessings of God. There is no need to give equivalent money to the poor but if you feel you must then you may give it to the orphans and the widows of your town.”
The man took the money and left. The Imam came out from behind the curtain and resumed his seat. People asked, “Why did you adopt such a way that the man could not see you while you were giving the money.” Imam replied, “ I did not want to see the shame of supplication on his face.” (Ayoun Akhbar al Riza)
Mohammed ibn Sinan reports that during the caliphate of Haroun, they once warned the Imam about declaring his Imamate as the caliph would try to harm him. The Imam replied, “ What gave me courage are the words of the Prophet when he said, “ If Abu Jehl can harm even a hair of my head, then be witness that I am not the messenger of God.”
And I say that “ if Haroun can harm even a hair of my head, then be witness that I am not a true Imam." (Kafi)
Abu Salt Harvi reports that Imam left Nishapur and reached a village called Din-Surkh, it was the time of Zohr prayers. Imam descended from the horse he was travelling and asked for water to perform the Zohr prayers. No water was found. Then the Imam with his holy hands dug some earth and a spring gushed out Imam and all his companions performed the wuzu.
This place near Nishapur is now called Qadamgah. It is a small hillock. The spring still gushes and people who visit this place drink from the spring for blessing and for obtaining cures from sickness and skin diseases. The place preserves the Holy foot prints of the Imam on a black stone. (Akhbar al Riza)
One of the famous saying of Imam ‘Ali Al-Riza is,
“ This world is a prison for a momin and a paradise for the unbeliever.”
This means that a true believer always aspires to leave this prison of his body and his Nafs and Ruh wants to get away to the nearness of God, but those who do not believe have nothing further than their mortal lives and they aspire to make it a paradise.
But in the process they create their own hell on earth for their aspirations are never ending desires for accumulating material wealth.
Saturday, 22 August 2015
نماز میں شہادت ثالثہ کا مسلہ آیت اللہ العظمی بشیر حسین نجفی صاحب
نماز میں شہادت ثالثہ کا مسلہ آیت اللہ العظمی بشیر حسین نجفی صاحب
Thursday, 20 August 2015
ملک اسحاق کی ہلاکت
سلامُ علیکم کچھ روز قبل میں نے ملک اسحاق کی ہلاکت کے حوالے سے ایک مضمون
لکھا جو فیس بک پر ایک امیج کی صورت میں پوسٹ کیا گیا لیکن بہت سے احباب
چونکہ موبائل پر فیس بک استعمال کرتے ہیں اس لئےان دوستوں کے اصرار پر اس
تحریر کو دوبارہ فیس بک پر پوسٹ کر رہا ہوں تمام احباب سے التماس ہے کہ اسے
ضرور پڑھیں
محترم قارئین کچھ روز قبل ایک پولیس مقابلہ میں ملک اسحاق چند دہشت گردوں کے ہمراہ مظفر گڑھ کے علاقہ میں ہلاک ہوا اور اس کے بعد پاکستانی میڈیا پر بیشتر افراد اس کو ہیرو اور بہادر ثابت کرنے کے لئے ایڑٰی چوٹی کا زور لگا رہے ہیں مذکورہ دہشت گرد پر نہ صرف اہل تشیع کو قتل کرنے بلکہ سری لنکن ٹیم پر حملے کا ماسٹر مائنڈ اور بیشترتخریبی کاروائیوں میں ملوث ہونے کا الزام بھی تھا
بظاہر تو وہ کافی عرصہ جیل میں بند رہا لیکن اس کے باوجود اپنے گروہ کی سرپرستی کرتا رہا یہ وہ شخص ہے جو سرعام معصوم لوگوں کے قتل کا اعلان کرتا رہا لیکن پاکستان کی معزز عدالتوں کو کبھی اس کے جرم نظر نہیں آئے کہ وہ کیسے جیل کے اندر ہونے کے باوجود اپنی تخریبی کاروائیاں جاری رکھے رہا
پاکستانی میڈیا اور بیشتر صحافی افراد اس تمام دہشت گردی کو انقلاب ایران سے جوڑنے کا کوشش کر کے ملک اسحاق کو مظلوم اور بہادر ثابت کرنے کی کوشش کر رہے ہیں بلکہ جب بھی کوئی واقعہ اس قسم کا ہوتا ہےتو یہ لوگ اس کو انقلاب ایران یا ایران سعودی پراکسی وار کا نام دے دیتے ہیں میں ان اندھے افراد سے یہ عرض کرنا چاہتا ہوں کہ جناب پاکستان کی موجودہ صورتحال سے انقلاب ایران کا کوئی تعلق نہیں کیوں کہ شروع سے لے کر آج تک کوئی بھی ثابت کر دے کہ پاکستان میں ہونے والی کسی چھوٹی سے چھوٹی دہشت گردی میں کوئی ایک بھی شیعہ فرد ملوث پایا گیا ہو اور دہشت گردی کے تمام واقعات میں سے زیادہ تر اہل تشیع مساجد، امام بارگاہوں، جلوسوں اور زائرین کی بسوں پر ہوتے ہیں اس کے علاوہ بھی تمام واقعات مثلا آرمی پبلک سکول کا واقعہ ہو، کسی مندر پر چرچ پر یا کسی بھی بازار میں کوئی خود کش حملہ ہو تو اس میں ایک ہی گروپ کے افراد ملوث نظر آتے ہیں بلکہ بیشتر کا تو کسی نہ کسی مدرسے سے تعلق بھی ثابت ہو جاتا ہے پھر کس طرح بے شرمی اور ڈھٹائی سے دہشت گردوں کے حامی جو اپنے آپ کو صحافی سمجھتے ہیں (اور ایک پنجابی کہاوت کے مطابق وہ لوگ جن کو گھر والے کوئی ضروری بات کرنے سے پہلے باہر نکال دیتے ہیں) میڈیا پر آ کر دہشت گردی کو فرقہ واریت کا نام دے دیتے ہیں اگر فرقہ واریت ہو تو دونوں طرف سے اس طرح کی کاروائیاں ہو نا لیکن اب عوام باشعور ہیں پاکستان کےشعیہ سنی افراد یہ بات جان چکےہیں کہ دشمن کا مقصد صرف وطن عزیز کو کمزور کرنا چاہتے ہیں اس لئے میڈیا پر آ کے دہشت گردوں کی وکالت کرنے سے نہ تو کوئی ان کو بہادر ثابت کر سکتا ہے اور نہ ہی دہشت گردی کو فرقہ واریت کا نام دے سکتے ہیں اور جہاں تک بات ہے کسی کی بہادری یا دہشت کی تو میں ایک بات دنیا پر واضع کر دوں کہ کوئی اپنی گلی میں شیر بنتا رہے اس کے شیر بننے سے شیعہ قوم کو کوئی فرق نہیں پرٹا میں پہلے بھی ذکر کر چکا ہوں کہ پاکستان میں ہونے والی دہشت کردی کے 10 واقعات میں سے 9 واقعات ملت تشیع کے خلاف ہی ہوتے ہیں اور شاید ہی کوئی ایسی مسجد ہو جہاں کوئی نا کوئی کاروائی نہ ہوئی ہو لیکن اس سب کے باوجود کہیں بھی عزادری میں ایک زرا سی بھی کمی نہیں ہوئی جس جگہ عزاداری ، جلوس یا نماز کو روکنے کی کوشش کی جاتی ہے اگلی دفعہ اسی جگہ پہلے سے کہیں زیادہ عزادری وہاں کی جاتی ہے اور جہاں تک بات ہے شہادتوں پر خاموش رہنے کی تو ملت تشیع صرف قانون کے احترام کی خاطر خاموش ہے کیونکہ یہ جانتے ہیں کہ دشمن صرف فرقہ واریت کو فروغ دینا چاہتا ہے لیکن میڈیا پر آ کر دہشت گردوں کے حامی ملت تشیع کی خاموشی کو دہشت گردوں کا ڈر کہہ کر ان کو بہادر اور پتا نہیں کیا کیا کہتے ہیں لیکن اگر دیکھا جائے تو یہ صرف چھپ کر وار کرنا جانتے ہیں اور بوقت ضرورت فرار بلکہ بعض دفعہ تو برقعہ پہن کر بھی فرار ہوتے ہوئے پکڑے گئے ہیں اس لئے پاکستان کے عوام، میڈیا مالکان اور ہمارے حساس اداروں کی بھی زمہ داری ہے کہ دہشت گردوں کے حامی افراد جو صحافت کا لبادہ اوڑھ کر اور آزادی صحافت کا نعرہ لگا کر دہشت گردوں کی حمایت کے ساتھ ساتھ سکیورٹی اداروں کی مخالفت بھی کر رہے ہوتے ہیں اور ان کے کام کو بھی غلط ثابت کرنے کی کوشش کر رہے ہوتے ہیں
محمد باقر مرتضی کاظمی
ایڈمن
محترم قارئین کچھ روز قبل ایک پولیس مقابلہ میں ملک اسحاق چند دہشت گردوں کے ہمراہ مظفر گڑھ کے علاقہ میں ہلاک ہوا اور اس کے بعد پاکستانی میڈیا پر بیشتر افراد اس کو ہیرو اور بہادر ثابت کرنے کے لئے ایڑٰی چوٹی کا زور لگا رہے ہیں مذکورہ دہشت گرد پر نہ صرف اہل تشیع کو قتل کرنے بلکہ سری لنکن ٹیم پر حملے کا ماسٹر مائنڈ اور بیشترتخریبی کاروائیوں میں ملوث ہونے کا الزام بھی تھا
بظاہر تو وہ کافی عرصہ جیل میں بند رہا لیکن اس کے باوجود اپنے گروہ کی سرپرستی کرتا رہا یہ وہ شخص ہے جو سرعام معصوم لوگوں کے قتل کا اعلان کرتا رہا لیکن پاکستان کی معزز عدالتوں کو کبھی اس کے جرم نظر نہیں آئے کہ وہ کیسے جیل کے اندر ہونے کے باوجود اپنی تخریبی کاروائیاں جاری رکھے رہا
پاکستانی میڈیا اور بیشتر صحافی افراد اس تمام دہشت گردی کو انقلاب ایران سے جوڑنے کا کوشش کر کے ملک اسحاق کو مظلوم اور بہادر ثابت کرنے کی کوشش کر رہے ہیں بلکہ جب بھی کوئی واقعہ اس قسم کا ہوتا ہےتو یہ لوگ اس کو انقلاب ایران یا ایران سعودی پراکسی وار کا نام دے دیتے ہیں میں ان اندھے افراد سے یہ عرض کرنا چاہتا ہوں کہ جناب پاکستان کی موجودہ صورتحال سے انقلاب ایران کا کوئی تعلق نہیں کیوں کہ شروع سے لے کر آج تک کوئی بھی ثابت کر دے کہ پاکستان میں ہونے والی کسی چھوٹی سے چھوٹی دہشت گردی میں کوئی ایک بھی شیعہ فرد ملوث پایا گیا ہو اور دہشت گردی کے تمام واقعات میں سے زیادہ تر اہل تشیع مساجد، امام بارگاہوں، جلوسوں اور زائرین کی بسوں پر ہوتے ہیں اس کے علاوہ بھی تمام واقعات مثلا آرمی پبلک سکول کا واقعہ ہو، کسی مندر پر چرچ پر یا کسی بھی بازار میں کوئی خود کش حملہ ہو تو اس میں ایک ہی گروپ کے افراد ملوث نظر آتے ہیں بلکہ بیشتر کا تو کسی نہ کسی مدرسے سے تعلق بھی ثابت ہو جاتا ہے پھر کس طرح بے شرمی اور ڈھٹائی سے دہشت گردوں کے حامی جو اپنے آپ کو صحافی سمجھتے ہیں (اور ایک پنجابی کہاوت کے مطابق وہ لوگ جن کو گھر والے کوئی ضروری بات کرنے سے پہلے باہر نکال دیتے ہیں) میڈیا پر آ کر دہشت گردی کو فرقہ واریت کا نام دے دیتے ہیں اگر فرقہ واریت ہو تو دونوں طرف سے اس طرح کی کاروائیاں ہو نا لیکن اب عوام باشعور ہیں پاکستان کےشعیہ سنی افراد یہ بات جان چکےہیں کہ دشمن کا مقصد صرف وطن عزیز کو کمزور کرنا چاہتے ہیں اس لئے میڈیا پر آ کے دہشت گردوں کی وکالت کرنے سے نہ تو کوئی ان کو بہادر ثابت کر سکتا ہے اور نہ ہی دہشت گردی کو فرقہ واریت کا نام دے سکتے ہیں اور جہاں تک بات ہے کسی کی بہادری یا دہشت کی تو میں ایک بات دنیا پر واضع کر دوں کہ کوئی اپنی گلی میں شیر بنتا رہے اس کے شیر بننے سے شیعہ قوم کو کوئی فرق نہیں پرٹا میں پہلے بھی ذکر کر چکا ہوں کہ پاکستان میں ہونے والی دہشت کردی کے 10 واقعات میں سے 9 واقعات ملت تشیع کے خلاف ہی ہوتے ہیں اور شاید ہی کوئی ایسی مسجد ہو جہاں کوئی نا کوئی کاروائی نہ ہوئی ہو لیکن اس سب کے باوجود کہیں بھی عزادری میں ایک زرا سی بھی کمی نہیں ہوئی جس جگہ عزاداری ، جلوس یا نماز کو روکنے کی کوشش کی جاتی ہے اگلی دفعہ اسی جگہ پہلے سے کہیں زیادہ عزادری وہاں کی جاتی ہے اور جہاں تک بات ہے شہادتوں پر خاموش رہنے کی تو ملت تشیع صرف قانون کے احترام کی خاطر خاموش ہے کیونکہ یہ جانتے ہیں کہ دشمن صرف فرقہ واریت کو فروغ دینا چاہتا ہے لیکن میڈیا پر آ کر دہشت گردوں کے حامی ملت تشیع کی خاموشی کو دہشت گردوں کا ڈر کہہ کر ان کو بہادر اور پتا نہیں کیا کیا کہتے ہیں لیکن اگر دیکھا جائے تو یہ صرف چھپ کر وار کرنا جانتے ہیں اور بوقت ضرورت فرار بلکہ بعض دفعہ تو برقعہ پہن کر بھی فرار ہوتے ہوئے پکڑے گئے ہیں اس لئے پاکستان کے عوام، میڈیا مالکان اور ہمارے حساس اداروں کی بھی زمہ داری ہے کہ دہشت گردوں کے حامی افراد جو صحافت کا لبادہ اوڑھ کر اور آزادی صحافت کا نعرہ لگا کر دہشت گردوں کی حمایت کے ساتھ ساتھ سکیورٹی اداروں کی مخالفت بھی کر رہے ہوتے ہیں اور ان کے کام کو بھی غلط ثابت کرنے کی کوشش کر رہے ہوتے ہیں
محمد باقر مرتضی کاظمی
ایڈمن
Ali ibne Abi Talib asw
Name:
Father: Abu Talib bin Abdul Muttalib bin Hashim.
Mother: Fatimah bint Asad bin Hashim bin Abd Munaf.
Kunniyat (Patronymic): Abul Hasan and Husayn, Abu Turab
Laqab (Title): Al-Wasi, Amir al-Mu'minin
Birth: He was born in the Ka'ba , in thirty 'Am al-Fil (the year of the elephant).
Martyrdom: He
was martyred by the Khwariji named Abd al-Rahman ibn Muljam at Kufa
during the month of Ramadhan in the fortieth year of Hijrah and is
buried in Najaf on the outskirts of Kufa.
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Biography
Amir al-mu'minln Ali
(upon whom be peace) was the son of Abu Talib, the Shaykh of the Banu
Hashim. Abu Talib was the uncle and guardian of the Holy Prophet
(sawas) and the person who had brought the Prophet (sawas) to his house
and raised him like his own son. After the Prophet (sawas) was chosen
for his prophetic mission, Abu Talib continued to support him and
repelled from him the evil that came from the infidels among the Arabs
and especially the Quraysh.
According to well-known
traditional accounts Ali was born ten years before the commencement of
the prophetic mission of the Prophet (sawas). When six years old, as a
result of famine in and around Mecca, he was requested by the Prophet
(sawas) to leave his father's house and come to the house of his
cousin, the Prophet (sawas). There he was placed directly under the
guardianship and custody of the Holy Prophet (sawas).
A few years later, when
the Prophet (sawas) was endowed with the Divine gift of prophecy and
for the first time received the Divine revelation in the cave of Hira',
as he left the cave to return to town and his own house he met Ali on
the way. He told him what had happened and Ali accepted the new faith.
Again in a gathering when the Holy Prophet (sawas) had brought his
relatives together and invited them to accept his religion, he said the
first person to accept his call would be his vicegerent and inheritor
and deputy. The only person to rise from his place and accept the faith
was Ali and the Prophet (sawas) accepted his declaration of faith.
Therefore Ali was the first man in Islam to accept the faith and is the
first among the followers of the Prophet (sawas) to have never
worshipped other than the One God.
Ali was always in the
company of the Prophet (sawas) until the Prophet (sawas) migrated from
Mecca to Medina. On the night of the migration to Medina (hijrah) when
the infidels had surrounded the house of the Prophet (sawas) and were
determined to invade the house at the end of the night and cut him to
pieces while he was in bed, Ali slept in place of the Prophet (sawas)
while the Prophet (sawas) left the house and set out for Medina. After
the departure of the Prophet (sawas), according to his wish Ali gave
back to the people the trusts and charges that they had left with the
Prophet (sawas). Then he went to Medina with his mother, the daughter
of the Prophet (sawas), and two other women.
In Medina also Ali was
constantly in the company of the Prophet (sawas) in private and in
public. The Prophet (sawas) gave Fatimah, his beloved daughter from
Khadijah, to Ali as his wife and when the Prophet (sawas) was creating
bonds of brotherhood among his companions he selected Ali as his
brother.
Ali was present in all
the wars in which the Prophet (sawas) participated, except the battle
of Tabuk when he was ordered to stay in Medina in place of the Prophet
(sawas). He did not retreat in any battle nor did he turn his face away
from any enemy. He never disobeyed the Prophet (sawas), so that the
Prophet (sawas) said, "Ali is never separated from the Truth nor the
Truth from Ali."
On the day of the death
of the Prophet (sawas), Ali was thirty-three years old. Although he was
foremost in religious virtues and the most outstanding among the
companions of the Prophet (sawas), he was pushed aside from the
caliphate on the claim that he was too young and that he had many
enemies among the people because of the blood of the polytheists he had
spilled in the wars fought alongside the Prophet (sawas). Therefore
Ali was almost completely cut off from public affairs. He retreated to
his house where he began to train competent individuals in the Divine
sciences and in this way he passed the twenty-five years of the
caliphate of the first three caliphs who succeeded the Prophet (sawas).
When the third caliph was killed, people gave their allegiance to him
and he was chosen as caliph.
During his caliphate of
nearly four years and nine months, Ali followed the way of the Prophet
(sawas) and gave his caliphate the form of a spiritual movement and
renewal and began many different types of reforms. Naturally, these
reforms were against the interests of certain parties that sought their
own benefit. As a result, a group of the companions (foremost among
whom were Talhah and Zubayr, who also gained the support of A'ishah,
and especially Mu'awiyah) made a pretext of the death of the third
caliph to raise their heads in opposition and began to revolt and rebel
against Ali.
In order to quell the
civil strife and sedition, Ali fought a war near Basra, known as the
"Battle of the Camel," against Talhah and Zubayr in which Ummul Mu'mineen A'ishah,
was also involved. He fought another war against Mu'awiyah on the
border of Iraq and Syria which lasted for a year and a half and is
famous as the "Battle of Siffin." He also fought against the Khawarij
at Nahrawan, in a battle known as the "Battle of Nahrawan." Therefore,
most of the days of Ali's caliphate were spent in overcoming internal
opposition. Finally, in the morning of the 19th of Ramadan in the year
40 A.H., while praying in the mosque of Kufa, he was wounded by one of
the Khawarij and died as a martyr during the night of the 21st of
Ramadan.
According to the
testimony of friend and foe alike, Ali had no shortcomings from the
point of view of human perfection. And in the Islamic virtues he was a
perfect example of the upbringing and training given by the Prophet
(sawas). The discussions that have taken place concerning his
personality and the books written on this subject by Shi'ites, Sunnis
and members of other religions, as well as the simply curious outside
any distinct religious bodies, are hardly equalled in the case of any
other personality in history.
In science and knowledge
Ali was the most learned of the companions of the Prophet (sawas), and
of Muslims in general. In his learned discourses he was the first in
Islam to open the door for logical demonstration and proof and to
discuss the "divine sciences" or metaphysics (ma'arif-i ilahlyah). He
spoke concerning the esoteric aspect of the Quran and devised Arabic
grammar in order to preserve the Quran's form of expression. He was the
most eloquent Arab in speech (as has been mentioned in the first part
of this book).
The courage of Ali was
proverbial. In all the wars in which he participated during the
lifetime of the Prophet (sawas), and also afterward, he never displayed
fear or anxiety. Although in many battles such as those of Uhud,
Hunayn, Khaybar and Khandaq the aides to the Prophet (sawas) and the
Muslim army trembled in fear or dispersed and fled, he never turned his
back to the enemy. Never did a warrior or soldier engage Ali in battle
and come out of it alive. Yet, with full chivalry he would never slay a
weak enemy nor pursue those who fled. He would not engage in surprise
attacks or in turning streams of water upon the enemy. It has been
definitively established historically that in the Battle of Khaybar in
the attack against the fort he reached the ring of the door and with
sudden motion tore off the door and cast it away. Also on the day when
Mecca was conquered the Prophet (sawas) ordered the idols to be broken.
The idol "Hubal" was the largest idol in Mecca, a giant stone statue
placed on the top of the Ka'bah. Following the command of the Prophet
(sawas), Ali placed his feet on the Prophet (sawas)'s shoulders,
climbed to the top of the Ka'bah, pulled "Hubal" from its place and
cast it down.
Ali was also without
equal in religious asceticism and the worship of God. In answer to some
who had complained of Ali's anger toward them, the Prophet (sawas)
said, "Do not reproach Ali for he is in a state of Divine ecstasy and
bewilderment.
" Abu Darda'', one of the
companions, one day saw the body of Ali in one of the palm plantations
of Medina laying on the ground as stiff as wood. He went to Ali's house
to inform his noble wife, the daughter of the Prophet (sawas), and to
express his condolences. The daughter of the Prophet (sawas) said, "My
cousin (Ali) has not died. Rather, in fear of God he has fainted. This
condition overcomes him often." There are many stories told of Ali's
kindness to the lowly, compassion for the needy and the poor, and
generosity and munificence toward those in misery and poverty. Ali
spent all that he earned to help the poor and the needy, and himself
lived in the strictest and simplest manner. Ali loved agriculture and
spent much of his time digging wells, planting trees and cultivating
fields. But all the fields that he cultivated or wells that he built he
gave in endowment (waqf) to the poor. His endowments, known as the
"alms of Ali," had the noteworthy income of twenty-four thousand gold
dinars toward the end of his life.
فارسی سیکھیں باب نمبر 1 امتحانی مشق
باب نمبر ایک
کی امتحانی مشق
سوال نمبر1 : ذیل میں دیۓ گۓ الفاظ کے فارسی میں جملے
بنائیں : ( 10 نمبر )
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الفاظ
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جملہ
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باغ
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ادارہ
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دانشگاہ
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مرد
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کلاس
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دانشجو
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آن
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پستخانہ
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ساعت
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کار
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سوال نمبر 2 : مندرجہ ذیل جملوں کا فارسی میں ترجمہ کریں
: ( 16 نمبر )
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اردو
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فارسی
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1
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وہ کھڑکی ہے ۔
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2
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یہ تختہ سیاہ ہے ۔
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3
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سیب میٹھا نہیں ہے ۔
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4
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عارف کے پاس پنسل نہیں ہے ۔
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5
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کیا استاد حاضر ہے ؟
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6
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کون آیا ہے ؟
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7
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فاطمہ کہاں ہے ؟
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8
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یہ میز، بڑی ہے ۔
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سوال نمبر 3 : مندرجہ ذیل فارسی جملوں کا اردو زبان میں
ترجمہ کریں ۔ ( 10 نمبر )
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فارسی
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اردو
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1
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این صندلی، بزرگ است ۔
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2
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آن مرد کجاست ؟
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3
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مادر در اتاق نیست ؟
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4
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امروز دانشگاہ بستہ است ۔
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5
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او چرا کار نمی کند ؟
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سوال نمبر 4 : مندرجہ ذیل کلمات کی مدد سے سادہ جملوں کو
سوالیہ جملوں میں تبدیل کریں ۔ ( 16 نمبر )
کی
، چطور ، چند ، چہ ، چی ،چرا ، کجا ، آیا ، چہ کسی
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فارسی
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سوالیہ جملہ
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1
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معلم حاضر است
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2
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ہوا خوب است
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3
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حسن سہ کتاب دارد
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4
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احمد در دست کتاب دارد
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5
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او دیر رسید
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6
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پروین در کلاس است
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7
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شما معلم ھستید
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8
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او معلم است
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سوال نمبر 5 : مندرجہ ذیل اعداد
کو فارسی اور اردو میں لکھیۓ ۔ (10 نمبر )
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فارسی
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اردو
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1000
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675
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900
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325
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60
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28
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16
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7
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سوال نمبر 6 : فارسی میں ترجمہ کریں : (
16 نمبر )
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اردو
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فارسی
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1
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بیس کتابیں
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2
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چار دن
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3
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سات لڑکیاں حاضر ہیں ۔
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4
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ایک مرد غائب ہے ۔
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5
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بارہواں سبق آسان ہے ۔
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6
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اکیسویں صدی نزدیک ہے ۔
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7
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حمید دوسرا بچہ ہے ۔
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8
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آج ہفتے کا ساتواں دن ہے ۔
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سوال نمبر 6 : خالی جگہ پر کریں ۔ ( 10 نمبر )
1۔ فروردین
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ ماہ سال است ۔
2۔ او در اتاق
شمارہ ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ است ۔
3۔ جمعہ
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ روز ہفتہ است ۔
4۔ من
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ کتاب خریدم
5۔
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ روز تعطیل است ۔
سوال نمبر 7 : درج ذیل سوالات کے جوابات لکھیے ۔
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سوال
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جواب
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1
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شما ساعت چند بیدار می شوید ؟
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2
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چند ساعت در ادارہ کار می کنید ؟
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3
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آیا برای گردش بیرون می روید ؟
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4
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شما چند ساعت درس می خوانید ؟
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5
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شما ساعت چند شام می خورید ؟
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6
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نماز مغرب را ساعت چند می خوانید ؟
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امتحانی مشق حل کر کے آپ ہمیں ارسال کریں
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