Day: 18 October 2020

In the time of our 7th Imam, Imam Musa Al-Kadhim (as) the ruler was Abbasid Caliph called Haroon Rasheed, who hated Imam Musa Al-Kadhim (as).

Haroon Rasheed came to Madina where Imam Musa Al-Kadhim (as) lived and had Imam Musa Al-Kadhim (as) arrested and sent to a prison in Basra, Iraq.

Imam Musa Al-Kadhim (as) stayed in this prison under the guard of a man called Yahyah.

Imam Musa Al-Kadhim (as) was a kind man who always talked nicely to everyone, even Yahyah who kept him in prison. Soon Yahyah felt bad for keeping such a nice person in prison.

Haroon Rasheed found out and took Imam Musa Al-Kadhim (as) to another prison. Again Imam Musa Al-Kadhim (as) through his kindness and politeness made the other person also feel bad.

The cruel Abbasid Caliph, Haroon Rasheed, poisoned the food of Imam Musa Al-Kadhim (as) in the prison of Baghdad. The dose proved fatal and the 7th Imam, Imam Musa Al-Kadhim (as) kissed martyrdom.

Moral: No matter how horrible someone is to you, you should always be nice to them and soon they will feel bad about how horrible they are being to you.

One day when our 7th Imam, Imam Musa Al-Kadhim (as) was only 5 years old, Imam Abu Hanifa asked him who is responsible for our deeds. Does man do them of his own free will or does Allah (SWT) make him do them.

 

Imam Musa Kazim (as)Imam Musa Al-Kadhim (as) replied that were are three possibilities:

 

1. Allah (SWT) makes man do them.
2. Both Allah (SWT) and man are responsible.
3. Man does them alone.

 

If the first is true than Allah (SWT) should be judged on the day of Qiyamah and sent to heaven or hell.

 

If the second is true that both Allah (SWT) and man should be judged on the day of Qiyamah and sent to heaven or hell.

 

The only one that is true is the third one because only man will be judged on the day of Qiyamah and sent to heaven or hell, as only man alone is responsible for his actions and deeds.

 

Moral: Although Allah (SWT) has power over everything he allows us to do as we please so that we may be held accountable for our deeds on the day of Qiyamah (Day of Resurrection).

 

Imam Musa Al-Kadhim (as) and Bishr Haafi:

 

Once, Imam Musa Al-Kadhim (as) was passing by the house of Bishr Haafi, when he heard the sound of dance and music coming from inside. At that very moment a slave-girl came out of the house to throw some garbage.

 

“Is the owner of this house a free person or a slave?” Imam Musa Al-Kadhim (as) asked her.

 

The slave-girl replied, “He is a free man.”

 

Hearing this, Imam Musa Al-Kadhim (as) remarked, “You speak the truth, for had he been a slave, he would have feared his Master.”

 

When the slave-girl came back inside the house, Bishr Haafi, who had been consuming alcohol, asked her what took her so long? As soon as the slave-girl related what had happened, Bishr Haafi immediately got up and ran bare-footed after the Imam Musa Al-Kadhim (as). Once he had caught up with the Imam, he expressed shame and repentance over his acts, sought forgiveness and amended his wrongful ways.

There was a poor uneducated farmer who was very rude to our 7th Imam, Imam Musa Al-Kadhim (as) whenever he saw him.

 

No matter how rude this man was, Imam Musa Al-Kadhim (as) never got angry and he never said anything to the man.

 

Imam Musa Al-Kadhim’s (as) friends wanted to punish the rude man, but Imam Musa Al-Kadhim (as) would not allow them to. Imam Musa Al-Kadhim (as) told them that he himself would teach this man a lesson.

 

One day Imam Musa Al-Kadhim (as) rode out to the rude man’s farm where the man was working. When the man saw Imam Musa Al-Kadhim (as) he stopped working and put his hands on his hips, ready to be abusive again.

 

Imam Musa Al-Kadhim (as) dismounted, went towards the man and greeted him with a friendly, smiling face. Imam Musa Al-Kadhim (as) then told him that he should not overwork himself and that the land he had was very good. He then asked him how much he was expecting to receive for the crop.

 

Imam Moosa Al-Kadhim (as)The farmer was amazed at Imam Musa Al-Kadhim (as) politeness and sincerity, he waited a little then said that he was expecting to get around 200 gold pieces. Imam Musa Al-Kadhim (as) took out a purse and gave it to the farmer telling him that in it was 300 gold pieces, more than the value of his crop. Imam Musa Al-Kadhim (as) told the man to take the money and also to keep the crop, and that he hoped the man would receive more for it.

 

The farmer faced with such kind behavior and good manner (Akhlaq), was very ashamed of himself and asked Imam Musa Al-Kadhim (as) for forgiveness.

 

After that when ever the man would see Imam Musa Al-Kadhim (as) he would greet him very politely. Imam Musa Al-Kadhim’s (as) friends were very surprised!

 

Moral: Do not treat people the way they treat you but always better. Give to people even if they do not act as if they deserve it.

One day 7th Imam, Imam Musa Al-Kadhim (as) was passing by the tent of a Nomad who was a black man. Imam Musa Al-Kadhim (as) went up to him and said “Salam Alaikum”, in a warm and friendly manner.

Upon leaving Imam Musa Al-Kadhim (as) said good-bye to him in a very kind manner with these words: “If there is anything I can do for you, I’m more than willing to do it”.

One of the followers of 7th Imam, Imam Musa Al-Kadhim (as) who saw this attitude said “Is it suitable for you, the son of the messenger of Allah (SWT), to sit and talk with a man of no reputation and make such an offer as: If you need me in any work, I’m more than willing to do it? Is it right for a man of great dignity to talk to a man like that?”

7th Imam, Imam Musa Al-Kadhim (as) replied, “This is one of Allah’s creatures. Allah (SWT) has created all men equal. Besides, as a Muslim, he is our brother in faith. After all, life does not remain the same forever. One who needs help today may be the one who will be able to help us tomorrow when we’ll need help! If we don’t pay any attention to him today, one day when we may need him we will be embarrassed to ask him for help”.

Moral: In Islam everyone is equal. Allah (SWT) is the giver of things, so what you may have today, someone else may have tomorrow.

• The person moving to help his Momin brothers is like the person who is walking between Safa and Marwa.
• He who treats people kindly will be accepted as arbiter.
• To trust everybody in times of injustice and cheating is disability.
• To recognize the actuality of your friend, you should enrage him. If he keeps up his friendship, he is true friend lest, he is false.
• Do not appreciate one’s affection before you enrage him three times.
• Do not trust your friend perfectly, because the knockdown of the trustful is incurable.
• Islam is a definite rank. Faith is one rank higher than Islam. Conviction is one rank higher than faith. People have been given a rank lower than conviction.
• The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body.
• He who gains oppression is not gaining welfare. He who mistreats people should not complain when people mistreat him.
• In homelands, exchanging visits is the means of association. In travel, correspondence is the means of association.
• Shaking hands is the perfect greeting of the resident and embracement is the perfect greeting of the traveler.
• A Muslim always has three characteristics: knowledge about the religion, good management of life, and perseverance in the faces of calamities.
• An actual believer is that whose sexual appetite does not overcome him and whose stomach does not shame him.
• A twenty-year friendship is kinship.
• Favors should be done only to the highborn or the religious. Those who show gratitude are very few.
• Enjoining good and forbidding evil should be practiced with a faithful believer that he would learn a lesson, or an ignorant that he would earn. Enjoining good and forbidding evil become surely worthless when they are applied to the powerful tyrants.
• As some people showed ingratitude for Allah’s graces, He changed the graces into crises. As other people showed steadfastness against the misfortunes that inflicted them, Allah changed the misfortunes into graces.
• Imam al-Sadiq (AS) was asked about personality, he answered: Personality stands for that Allah should not see you in situations against which He warned, and miss you in situations of which He ordered.
• Thank him who did you favor, and confer upon him who thanked you. Graces that are shown gratitude will not be removed while those that are shown ingratitude will not persist. Thanks increase the graces and saves against poverty.
• To miss a need is better than asking it from other than its people. Bad mannerism in a misfortune is more catastrophic than the misfortune itself.
• As a man asked him a short item of instruction that collects the welfare of this world and the world to come, the Holy Imam al-Sadiq (AS) said: Never tell untruths.
• Imam al-Sadiq (AS) was asked about eloquence. He answered: Eloquence is to express the idea in as few as possible words. The eloquent is that who attains his demand in the least effort.
• Debt is grief at night and humility in day.
• If your worldly demands are attainable, you should check your religion.
• Treat your fathers piously so that your sons will treat you piously. Keep yourselves away from the strange women so that your harem will be chaste.
• Salutation is voluntary while responding is obligatory.
• Do not answer those who speak before they greet you.
• Shake hands, because this will confiscate malice.
• Fear Allah even if to some extent. Construct a screen between Him and you even if transparent.
• As for those who control themselves in rage, desire, fear, and lust, Allah will prevent Hell from burning their bodies.
• Everything has limits. The limit of conviction is not to fear anything besides Allah.
• The (Faithful) believer should enjoy eight characters; he should be venerable in shaking situations, steadfast against misfortunes, thankful in luxury, satisfied with what Allah has decided to him, avoid oppressing the enemies, avoid over tasking the associates, should fatigue his body, and make people feel glad with him.
• Knowledge is the comrade of the faithful believer, clemency is his supporter, patience is the commander of his army, lenience is his brother, and charity is his father.
• As for those who practice without guidance, they are like him who walks without choosing a definite path. The more he walks, the remoter he becomes.
• He who recognizes Allah accurately will fear Him. He who fears Allah accurately will disregard the worldly pleasures.
• The actual fearful is that who cannot speak due to the intensity of fear.
• We love those who are intelligent. Knowledgeable, perceptive, expert, clement, courteous, patient, veracious, and loyal. Allah gave the noble characters exclusively to the prophets (AS). He who enjoys such characters should thank Allah for them. He who does not enjoy them should supplicate to Allah for them. As he was asked about these noble characters, Imam al-Sadiq (AS) said: The noble characters are piety, satisfaction, patience, gratefulness, clemency, pudency, generosity, bravery, enthusiasm, veracity, charity, fulfillment of the trusts, conviction, good mannerism, and chivalry.
• The firmest handle of faith is to love, hate, give, and deprive-all for Allah’s sake.
• The Divine Throne will be shaken when one makes Allah the witness of a false matter.
• He whose conducts are bad is tormenting himself.
• Favor is well-known. Except its reward, nothing is better than doing favor.
• The most effective soldiers of Eblis are women and rage.
• The world is the believer’s jail, patience is his fortress, and Paradise is his abode. The world is the disbeliever’s paradise, grave is his jail, and Hell is his abode.
• Whenever you see a servant (of Allah) pursuing people’s flaws and neglecting his own flaws, you should then realize that he has been trapped (by the Shaitan).
• The server of food who thanks (Allah for so) will be rewarded as same as those who fast just for gaining the rewards of Allah, and the individual who is cured and thanks (Allah for curing him) will be rewarded as same as the diseased one who is steadfast against that disease (for the sake of Allah).
• You should not trust the betrayer after you had tested him and you should not accuse him whom you trusted.
• Fear of Allah is sufficient knowledge and deceit is sufficient ignorance.
• The best adoration is to know Allah and behave humbly with Him.
• Everything has its tax and the tax of knowledge is to teach its people.
• Beware of associating with the lowly, because the association with them will never lead to welfare.
• To wear rings on the fingers is a prophetic tradition.
• The most favorable friend to me is that who shows me my flaws.
• Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the friend’s relation with his friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit which is the most comprehensive is that the friend should never leave his friend alone in calamities.
• There is no difference between depositing a trust with a betrayer or a negligent.
• Imam al-Sadiq (AS) said to his companion Mufaddal: I instruct you to stick on six characters and relate them to my adherents – Shia. You should fulfill the trust of him who entrusts you with anything. You should like for your brother whatever you like for yourself. You should know that every matter has an end; therefore, you should beware of the outcomes of matters. Similarly, every matter has a sudden event; hence, beware of the sudden events. Beware of climbing an easy mountain if its slope is uneven. Never promise your brother of a matter that you cannot fulfill.
• People are equal like the teeth of a comb. With the support of his brothers, a man can be regarded as great. No goodness is expected in the friendship of those who do not like for their friends whatever they like for themselves.
• You should regard him who became angry with you three times without addressing any bad saying to you as a true friend.
• If a man is more than thirty year old, he is middle-aged. If he is more than forty year old, he is old man.
• Whenever Allah opens a door to the worldly pleasures, He will open to acquisitiveness.
• The believer is strange in this world. He should not feel worry of its humility and should not compete with its people for gaining its honor.
• Hasty walking removes the believer’s brightness and extinguishes their illumination.
• Allah surely hates the oppressive wealthy man.
• Rage eliminates the intelligence of the wise. He who cannot control his rage will not be able to control his mind.
• The niggardly is that who gains wealth illegally and spends it unsuitably.
• Good mannerism is a part of the religion. It increases the earnings.
• Morals are of two forms: one is intent while the other is nature. Imam al-Sadiq (AS) was asked, “Which of them is better than the other?” He answered: The intentional morals are better than the natural, because the owner of natural morals cannot change them, while the owner of the intentional morals is preserving the acts of obedience (to Allah).
• The actual generous charitable individual is that who spends his wealth for fulfilling the rights of Allah.
• You should know that I will fulfill the trust of even the killer of Imam Ali (AS) if he deposits something with me or seeks my advice of consultation.
• Sufian said: I asked Abu Abdullah (AS) whether it is acceptable to praise oneself or not. He answered: It is acceptable to praise oneself in cases of necessity. Joseph the prophet (AS) said: Put me in charge of the treasuries of the land. I know how to manage them. (Holy Qur’an 12:55). The virtuous servant (of Allah) also said: I am a trustworthy advisor for you. (Holy Qur’an 7:68).
• Mohammed bin Qays said: I asked Abu Abdullah (AS) whether it is acceptable to sell weapon to the two parties both of whom are wrong. Holy Imam (AS) said: Sell to them only defensive weapons: armors, shields, helmets, and the like.
• Allah gives the worldly pleasures to those whom He loves as well as those whom He dislikes, while He gives the faith only to whom He selects among the creatures.
• Abu Baseer related: I asked Abu Abdullah (AS) about faith and Islam. He answered: Faith is the avoidance of acts of disobedience to Allah. Islam is to practice our rites and slaughter animals as we do.
• Bad-temperedness, bad humor, envy, obduracy, fabrication and oppression these six characters should never be in the believers behavior.
• The believer should live between two fears the past sin that he does not know what Allah will do about it and the remaining days that he does not know what misfortunes he will encounter during them. Thus, the believer begins his day fearfully and ends his day fearfully. Except fear, nothing mends the believer.
• You will not be regarded as (true) believers before you see the misfortunes as graces and the luxury as disaster.
• The possession of four thousand dirhams is fortune. The possession of twelve thousand dirhams is treasuring up. Twenty thousand dirhams cannot be amassed by legal ways. The possessor of thirty thousand dirhams will surely be suffering perdition. The possessors of one hundred thousand dirhams are definitely not reckoned with our adherents – Shia.
• The best deeds of the servants are three: they are to treat the believers fairly, to console the friends, and to mention Allah in every situation. Some asked: “What is the meaning of mentioning Allah in every situation?” The Imam (AS) answered: This means to mention Allah when you want to commit a sin so that He will prevent you from committing it.
• Younus related: Before Imam al-Sadiq (AS) I said: My loyalty to you – the Holy Prophet’s family – and recognition of your rights are most favorable to me than this world with all of its insides.” I noticed the Holy Imam (AS) was enraged. After a while, he (AS) said: O Younus, you have evaluated us in an improper measurement. What is the world and what are its insides? It is no more than relief of a trouble or screening of a defect. By loyalty to us, you are gaining the endless life.
• In misfortunes, Imam al-Sadiq (AS) used to say: All praise is due to Allah Who did not make my misfortune in my religious affairs. All praise is due to Allah Who could, if He willed, make my misfortune more catastrophic than what it is now. All praise is due to Allah for the matter that He willed to be, and it was as He willed.
• If the world advances to some people, it will garb them with the others’ charms. If it leaves some people, it usurps their own charms.
• Daughters are advantages and sons are graces. You will be rewarded for the advantages and asked about the graces.
• If a believer leaves behind a sheet of paper on which some knowledge is written, this very sheet of paper will serve as a wall between him and the Hell and against each letter written on it, Allah will give him a city in a paradise seven times this world.
• If the sins of a believer were as much as the sand in the desert of the froth of the sea, Allah would forgive them all; but do not become bold (in sinning, mistaking His mercy for weakness).

In the name of Allah, the beneficent the merciful.

 

The word NAZR is an Arabic word which means “an offering,” in its verbal form it will mean “to offer” or “to make a spiritual vow.”

 

Note that NAZR is used in Arabic in a totally different meaning also – “to warn,” that is not in this context. Therefore, we leave that for the time.

 

The Glorious Qur’an has used the word “NAZR” in both meanings. We will only discuss here the first usage, i.e., which is relevant to our discussion here.

 

Sometimes the word NIAZ is also used in this context. This is a word from Farsi which means “need,” and it is its metaphorical use in the sense of an offering.

 

The basic concept of NAZR is to offer something less valuable in the hope and expectation of receiving something of higher value. The “value” does not have to be material; it could just be honor and dignity. The examples below will explain this notion further.

 

1. In 5:27-31 the Glorious Qur’an tells the story of the two sons of the prophet Adam (peace be upon him). The two sons of Adam (Habeel and Qabeel, Anglicized names: Able and Cain) made an offering to their Lord, one was accepted and the other was rejected. The brother, whose offering was rejected, became jealous of his brother and in a rage of jealousy and frustration he killed his brother. For that Qabeel’s face was darkened, he went crazy and he will bear the burden of every unlawful murder to the Day of Judgement. Note that the word for offering used in the Glorious Qur’an in this instance is Q-R-B instead of NAZR.

 

2. In 3:35 the Glorious Qur’an tells the story of Maryam’s (Mary of the Christian scriptures) mother. When a woman of Imran said: My Lord, surely I vow to Thee (rabbi inni nazartu) what is in my womb, to be devoted (to Thy service); accept therefore from me, surely Thou art the Hearing, the Knowing. However, when the child was born, it was a girl (Maryam) and the families were puzzled as to how to send a girl to the Temple. But they fulfilled the vow as they had promised their Lord. And, Maryam was dedicated to serving in the Temple under the guardianship of prophet Zakariyya (peace be upon him). Later she gave birth to Prophet Jesus (peace be upon him).

 

3. In 19:26 the Glorious Qur’an tells the story when Prophet Jesus is born without a father and the Jews are asking of Maryam about such an implausible situation. So eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent God (inni nazartu lir-Rahmaani sawman). So I shall not speak to any man today.

 

4. In the first twelve verses of Sura Dahr (chapter 76) the Glorious Qur’an tells the story of NAZR by the Ahlul Bayt (may our salams and Allah’s peace be unto them). The Glorious Qur’an describes the beginning of man and the attributes of a grateful man in this chapter. One of the many attributes of a grateful and faithful person is described in verses 7 and 8: “Because they perform the vow (yufoona bin-nazri) and fear a day whereof the evil is wide-spreading, And feed with food the needy wretch, the orphan and the prisoner, for love of Him.”

 

 

There is no religiosity in Koonday. It is only social and cultural gathering.

The Hadeeth literature indicates that the Ahlul Bayt (may our salams and Allah peace be unto them all) showed the importance of Nazr by their acts more than once. The following story is recorded in many tafseer books about the revelation of these verses of sura Dahr.

 

Once the Imam Hasan and Imam Husayn, who were at that time 5 and 4 years old, fell ill. When the Prophet of Islam, missed them in the mosque, he came to Fatima Zahra’s house to inquire about them. When he was told that they were sick, he suggested that both parents should take a spiritual vow (Nazr) for the children’s recovery. So both Imam Ali and Fatima Zahra prayed to Allah for the recovery of Hasan and Husayn (peace be unto them all) and took a vow to fast for three consecutive days when the children became well again. The children did recover from the illness soon after. Both parents set about fulfilling their spiritual vow and fasted. When the children saw that, they also decided to fast with their parents and so did the house-maid, Fiddha. But that day there was no food in Fatima’s house even for breaking the fast. So Imam Ali went out looking for work. He could not find any. But he was able to get three kg’s of wool to be spun in exchange of three kg’s of barley. Fatima Zahra spun the wool all day. She was only able to dispense with one kilo of it. So she took only one kilo of barley ground it into flour and prepared five loaves of bread. While they were all ready to break their fast, someone knocked at the door saying: “O people of the house of the Prophet, I am a poor man and I have nothing to eat, is there anything you could do to feed me.” At this Imam Ali stood up, went to the door and gave his loaf to the man. Fatima Zahra did the same. Watching this, both children also gave their loaves and so did the maid. They broke their fast by water and retired. The next day Fatima Zahra spun another kilo of wool. So she separated one kilo of barley, ground it into flour and prepared five loaves once again. As they were ready to break their fast, once again, a voice called out from the door: “O people of the house of The Prophet, I am an orphan, I am hungry, could you feed me?” Hearing this, Imam Ali stood up and gave his loaf to the man, so did Fatima Zahra, the children and the maid. They all, once again, broke their fast by water and retired. Came the third day, Fatima Zahra spun the rest of the wool, took the remaining barley, ground it into flour and prepared five loaves. As they were ready to break the fast, a voice called from the door saying: “O people of the house of the Prophet, I am a prisoner, I am hungry, could you feed me?” Hearing this, once again, Imam Ali stood up and went to the door and gave his loaf away to the prisoner. Fatima Zahra, the children and the maid did likewise. Every time the person at the door would want to express his gratitude for the kindness, Imam Ali would say: “No, no, we are not looking for any reward from you for this act, we are doing it out of Allah’s love.”

 

Now the children had just been quite ill. And they had not eaten anything in three days. The Prophet of Islam, once again entered the house asking about the children. When he looked at them they were shaking like autumn leaves (those are the exact words in the report). Fatima Zahra told him what had been going on in the family. At that time the archangel Gabriel came down with a gift of Allah to the Prophet. That gift was the verses of Sura Insan or Dahr (chapter 76), which we quote below.

 

They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allah’s sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness. And reward them, because they were patient, with garden and silk. (Glorious Qur’an, 76:7-12)

 

This story tells us that the Prophet of Islam, recommended to any family that if and when you are facing a difficult situation or you are distressed, you should do Nazr. In other words, take a spiritual vow that when the problem is over you would offer special prayers or invite friends and relatives for food that has been dedicated to the Ahlul Bayt in Allah’s name.

 

The story is the guiding light for us in our lives. The family of Fatima Zahra (peace be unto her) fulfilled their Nazr, but when a more needy person came they gave away their food to him without any regard to their own needs. Glorious Qur’an has made it incumbent upon us to love the Prophet of Islam and his holy family and fashion our lives according to how they lived.

 

Say, (O Prophet), I do not ask you any recompense for this (the mission of Islam), except that you would love my near ones. (Glorious Qur’an, 42:23)

 

The NAZR of the 22nd day of the glorious month of Rajab is done as a result of this love for the holy Ahlul Bayt (may our salams and Allah peace be unto them all).

 

There is a Hadeeth attributed to our sixth Imam, Imam Jafar Sadiq (as). Once the Imam was walking in the streets of Madinah with some of his companions. He suddenly stopped and looked to his companions and inquired about the date. They all said that that was the 22nd day of Rajab. The Imam then said: “If anyone of you is facing a difficulty of any kind in this world, you should prepare some sweets and set them up in a clay pot (Koonday in Urdu) and dedicate that in a Nazr to my person. You should then pray to your Lord using my WASEELA. Allah will, if He wills, remove your difficulty. However, if your problem is not resolved then you would come to me on the Day of Judgement and complain to me.”

 

One other story of NAZR must be told here which will explain another point. It is not mentioned in the Glorious Qur’an but it is well attested by almost all the historians. The Prophet’s grandfather, Abdul Muttalib lay asleep once in the proximity of the Holy Kaaba. He had a vision that someone was calling on him to dig up the well of Zamzam which had been buried by a previous tribe of Mekkah in the sand. He woke up and called his friends and relatives to come and help him. People just laughed at his “foolish” plan and refused to help. At that time Abdul Muttalib had only one son named Harith. So he and his son set upon searching for the well of Zamzam. A point came when they were totally exhausted of thirst and fatigue and was on the verge of dying. Abdul Muttalib thought to himself that if he had more sons to help him, the situation would not have come to that. He then took a spiritual vow (NAZR) that if he had ten sons, he would offer one of them for sacrifice in the Holy House of Allah (Kaaba).

 

Abdul Muttalib eventually did have ten sons (actually he had four more after the completion of this story, as follows). He remembered his vow. He discussed it with his sons. The youngest at that time named Abdullah, was only sixteen years old. They all agreed with their father that he must fulfill his vow. Lots were drawn on the sons’ names. Abdullah’s name came out in the draw. Abdullah forthrightly agreed to become the sacrificial son. But his maternal uncles, when heard of this, ran all the way from Madinah and tried to stop Abdul Muttalib from the slaughter of his son. Lots were then drawn again, this time against Abdullah’s name and some camels. Every time Abdullah’s name would come out in the draw until the number of camels was gradually raised to one hundred. Finally Abdullah was ransomed by the slaughter of one hundred camels. The meat was left for the people of Makkah to consume.

 

Soon after this, Abdullah was married to lady Aminah daughter of Wahb. Abdul Muttalib also married the same night the sister of Wahb. Lady Amina conceived our Prophet but before he was born, Abdullah suddenly died. Abdul Muttalib’s latest marriage also produced a son named Hamza, and later three more.

 

 

Conclusion: 22 Rajab: Koonday, Nazr (Spiritual Vow)

 

NAZR is not a wajib act in Islam; rather it is done when a Muslim feels a need for such a thing. However, once a spiritual vow is taken by a Muslim, it becomes wajib on him/ her to complete the NAZR if his/her wish is granted by Allah. This is proven by the story of Hazrat Maryam’s mother. She had to give Maryam up to the temple even though she was a girl and it was against all accepted tradition to let a girl be a maid at the temple. Same thing is proven from the story of Abdul Muttalib and Abdullah. Neither the sons felt any qualms about becoming the sacrificial son nor, the father had any doubts in his mind about his convictions.

 

Abdul Muttalib’s stance also tells us that food offered for NAZR is basically for others and mostly for the needy.

 

Qabeel’s story tells us that it is a grave sin not to accept Allah’s will in the situation of an offering. Habeels’ stance teaches us the great virtue of SABR (patience) even if one’s personal safety and security is threatened.

 

 

22 Rajab: Koonday, Nazr (Spiritual Vow)Koonday: 22 Rajab: Nazr (Spiritual Vow)

 

Only the plural of this word is used in relation to the NAZR of the 22nd of Rajab. The singular is not used in civilized conversation. In fact, it is a bad word. But that is only its usage; there is no religiosity in it (including the reading of Lakkarharai Ki Kahani and Safra). It is only social and cultural gathering.

 

It is true that this custom is very popular among the Muslims of India and Pakistan. There is nothing wrong in its social aspect. It is better for good Muslims to meet at a NAZR and talk about Allah and the Holy Ahlul Bayt instead of wasting time on useless things.

 

May Allah give us the good sense, the courage and the strength to understand the teachings of Ahlul Bayt and follow them faithfully and intelligently. May Allah give safety and prosperity to all Momineen and their families.

 

It is this concept which has been twisted into ‘the worship of the dead.’ Yes, the Shia does spiritual offerings to Allah for their worldly affairs making the Holy Spirits as the means (WASEELA) to reach Allah. Yes, it is the belief of the Shia that the Holy Spirits are not dead, they are living in a higher level of existence in nearness to Allah, but the Shia do not worship them. Like all other Muslims, they only worship Allah.

 

The Cultural and social aspect of Koonday is hard to deny. Muslims both Shia and Sunni have come together through this tradition for the last one thousand years. This tradition is more common among the Muslims of India and Pakistan. It is also coincidental that the person of Imam Jafar as Sadiq (AS) is associated with this tradition, who is equally revered by both Shia and Sunni for his piety, knowledge and lineage. His father is Imam Muhammad al-Baqir the son of Ali Zayn al-Abideen the son of Imam Husayn. His mother on the other hand is Umm-e-Farwah the daughter of Qasim the son of Muhammad ibn Abi Bakr. Let me remind the readers that Asma Bint Umais who was married to Jafar ibn Abi Talib, who was martyred at the Battle of Mautah in 9th year of Hijra, was widowed and then Abu Bakr had married her. Asma Bint Umais had a son named Muhammad ibn Abi Bakr and a daughter named Umm-e-Kulthoom by that marriage to Abu Bakr. When Abu Bakr passed away in 14th year of Hijra, Imam Ali (AS) married Asma Bint Umais and also adopted the two orphans of Abu Bakr. Muhammad ibn Abi Bakr though, was Abu Bakr’s son, he was raised by Imam Ali (AS) as his own son. When the two Iranian princesses were brought to Imam Ali (AS) in the 36 year of Hijra as prisoners, he asked them to choose from the young men from the Muslim community. The elder named Shahr Banu chose Imam Husayn (AS) and married him, the younger one chose Muhammad ibn Abi Bakr and was married to him. Their son was Qasim.

 

By: Syed-Mohsin Naquvi

Emam Sadegh (as) once asked the students and companions who had gathered around him: “Who is a youth?”

A person answered, “Someone who is young in age.”

Emam Sadegh (as) said, “Despite the old age of the People of the Cave, on account of the faith which they possessed, Allah (SWT) has referred to them as ‘youths’. In verse 10 of the chapter al-Kahf (18) in Noble Qur’an, Allah (SWT) says: When the youths sought refuge in the cave. Emam Sadegh (as) then continued, “Whoever believes in Allah (SWT) and observes piety is a youth.”

Emam Sadegh (as) was asked the meaning of Piety, Emam Sadegh (as) Replied:

“Piety is that Allah (SWT) does not miss you in the place where He has commanded you to be, and does not see (find) you where He has forbidden you from.”

Piety and devotion of Emam Sadegh (as)

The piety and abstemiousness is the standard of the man’s value. Noble Qur’an considers all the people as equal, except for those who are decorated with the ornament of piety.

Most of the time Emam Sadegh (as) was clothed in a dress of coarse material or wool, due to which his body was in great discomfort. This woolen dress was also patched. One of his companions was disturbed on seeing him dressed thus. Emam Sadegh (as) said, “Remember, one who has no modesty, has no faith. One who also does not spend according to his income may be involved in financial hardships. One who does not wear old clothes, makes himself prone to pride.”

“When Emam Sadegh (as) went out of the house he used to put on new, clean, valuable and costly dress and climb up a horse. A group of ignorant people thought this act negated the piety and asceticism. Therefore, they would come and object and when they heard the response they would be ashamed.”

Narrator says, “One day I saw Emam Sadegh (as) sitting on bare floor. I said, ‘O son of the Messenger of Allah, where is that floor spread on which you used to sit?’ He said, ‘I saw a person shivering in cold and told him if that spread could save him from cold he may take it. He said it would, so I gave it to him?’ I said, ‘Master! Then for how long could you continue to sit on a bare floor?’ He said, ‘I would not mind even if I have to sit on it all life long. O man, Holy Prophet Muhammad (saw) often sat on the bare ground with his companions. Why are you surprised if I also sit in the same manner?'”

Malik bin Ans says, “Emam Sadegh (as) was always busy praying to God and considered to be one of the great ascetics and devoted ones.”

Abdul Ala says, on a hot day of summer I saw Emam Sadegh (as) on one of the roads of Madina while he was going for a job. I said, “May I lay my life for you, why have you put yourself into inconvenience in such a hot weather, with all the faith upon God and association with Holy Prophet Muhammad (saw)?” Emam Sadegh (as) said, “I have come out for the job and to earn my livelihood, so that I must not remain needy towards others.

Another one says, “I saw Emam Sadegh (as) wearing rough dress and he was working in a garden like an ordinary labor and perspiring all over.” I said to him “O son of the Messenger of Allah, allow me to work for you.” Emam Sadegh (as) said, “I love working for my livelihood and to taste the hardship of the burning heat of the sun like others.”

Imam Jafar Sadiq stood out among his peers for his great merits. He was the most celebrated personality of his time, the greatest in rank and the most illustrious in the eyes of both the non-Shia and the Shia Muslims. Upon his authority the religious sciences were transmitted and great travelers carried these with them to many nations and his wisdom and piety were known and respected in other lands.

The learned scholars have transmitted more traditions on the authority of Imam Jafar Sadiq than any other member of Ahl al-Bayt (pbut).

During the period of his Imamate, a more favorable climate existed for the propagation of this religious teaching. This was a result of revolts within the Islamic realm, in particular the uprising which was aimed at overthrowing the Umayyad Caliphs, and the bloody wars which finally led to the fall and extinction of the Umayyad dynasty.

The greater opportunities for the teaching of the Shia Muslim faith were also a result of the favourable groundwork that the fifth Imam, Muhammad al-Baqir, had prepared during the twenty years of his Imamate, through the propagation of the true teachings of Islam and Ahl al-Bayt (pbut).

The end of the Imamate of Imam Jafar Sadiq was coupled with the end of the Umayyad dynasty and the beginning of the Abbasid Caliphate. Emam Sadegh (as) instructed many scholars in different fields of intellectual and transmitted sciences (Maqul and Manqul), such as Zurarah and Jabir bin Hayyam the alchemist. Indeed, the first personage to give attention to chemistry was Imam Jafar Sadiq and it can be stated, without fear of contradiction, that he is the forerunner of chemistry.

The Greek texts on this area of science had not yet been translated into Arabic and the Muslims possessed no knowledge of this subject. It is the result of Imam Jafar Sadiq’s deep thinking that the developed the science of chemistry. The aforementioned Jabir bin Hayyam would visit Emam Sadegh (as) daily, only missing to see him on one occasion when Jabir was ill. The latter beseeched the Imam to pray for him via a written communication and Jabir was subsequently cured.

Emam Sadegh (as) spent his whole life in propagating the teachings of Holy Prophet Muhammad (saw) and never strove for power. His acclaim attracted the envy of the Abbasid ruler, Mansur Ad-Dawaniqi who, fearing the popularity of the Imam, decided to do away with him. Mansur ordered the torture and arrest of the descendents of Holy Prophet Muhammad (saw), many of whom were brutally murdered. Eventually he also succeeded in poisoning our 6th Emam Sadegh (as).

In the end let us heed to the following saying of Imam Jaf’ar Sadiq (as): “Either be a scholar, or try to seek knowledge or at least be a follower of the possessors of knowledge.”

The value of a school of thought can to a great extent be determined by viewing its students’ accomplishments. If a school of thought hands over well educated students to the society, then surely that school of thought has the ability to nourish the minds of its community.

 

Therefore, on the anniversary of the martyrdom of Imam Sadiq (pbuh) 25th Shawwal, we want to give a glimpse of the different aspects of his life, his characters and especially his knowledge by showing examples through his students.

 

Historians have estimated that nearly four thousand students have studied in the school of Imam Sadiq (pbuh). Great scholars graduated from his school of thought in different fields of Islamic studies such as jurisprudence (divine law), interpretation of Noble Qur’an and Hadith, history of religions, science of beliefs and several other sciences of that era.

 

Scent of a flower from the school of Imam Sadiq (pbuh)Gaining proficiency was highly regarded in the school of Imam Sadiq (pbuh). Some of his students and their specializations are as follows:

 

Hamran ibn Aa’yan – Science of Qur’anic recitation

Abaan ibn Taghlab – Arabic language

Zurarah – Jurisprudence

Mu’min Taaq – the Divine Word

Hamzah Tayyar – free-will and predestination

Hisham ibn Salim – Monotheism

Hisham ibn Hakam – Imamah

From amongst the students, Hisham ibn Hakam was one of the best students in the school of Imam Sadiq (pbuh). Even though Hisham was young, Imam Sadiq (pbuh) had great respect for him. Hisham had studied many religions and schools of thought but none of them convinced him except the school of Ahl al-Bayt (pbut) and Imam Sadiq (pbuh). Thus, Hisham excelled in the skills of logic, inductive reasoning and especially in debates. Many scholars thought of him as a great indisputable professor and were afraid to challenge him. Hisham had participated in many debates and discussions with people of diverse religions and beliefs. One of whom he had had a debate with about Christianity and the eternity of the hereafter, was Jathaliq Nasraani (the leader of Christians at that time).

 

To conclude, we will include one of the debates Hisham had with Dirar ibn Umar, a Sunni scholar, in regards to Imamah:

 

Hisham: Dirar! Is the criterion for qualifying someone for the position of Wilayah (Mastership) his outward or inward characteristics?

 

Dirar: His outward appearance, because no one can judge about a person’s internal thoughts, except by the help of revelation.

 

Hisham: Indeed you have spoken the truth. Now tell me who has defended and helped Holy Prophet Muhammad (saw) more? Ali or the first Caliph? Has Ali fought more in the battles against the enemies or the first Caliph?

 

Dirar: Of course Ali served Holy Prophet Muhammad (saw) more, yet Abu Bakr’s knowledge and certainty was more than Ali’s.

 

Hisham: Certainty is something that can be understood only through a person’s heart. And as you yourself mentioned, none can be aware of the inner thoughts through appearance. Thus, apparently you just proved that Ali is better for the position of Wilayah.

 

Dirar: Yes, apparently it is so.

 

Hisham: Are you aware of the following prophetic narration? Holy Prophet Muhammad (saw) said to Ali, “Your status with respect to mine is equivalent to the status of Haroun/Aaron with respect to Musa/Moses, except there will be no prophet after me.” (This is the Hadith of Manzilat which is an authentic Hadith and has been recorded in both Shia and Sunni sources)

 

Dirar: Yes.

 

Hisham: Do you think it is right for Holy Prophet Muhammad (saw) to say such a thing when that person does not have the true faith within him?

 

Dirar: No.

 

Hisham: Thus, it is clear that Ali ibn Abi Talib has the basis for Imamah, through both inward and outward appearances. However, in case of your leader, even his outward actions have not proven anything … and praise be to Allah!

 

Hisham was only one example of the graduates of Imam Sadiq’s (pbuh) excellent school of thought. Then how far is the horizon of the origin of this knowledge? Only Allah (SWT) knows!

Knowledge of Imam Jafar as Sadiq (as)As far as the knowledge of the Imams of Ahl al-Bayt (pbut) is concerned, it is sufficient to say that Imam Jafar as Sadiq (as) was the teacher of the two Sunni Imams, i.e., Imam Abu Hanifa (Numan ibn Thabit) and Imam Malik ibn Anas.

 

Imam Abu Hanifa sat in the company of Imam Jafar as Sadiq (as) for two years in Madina and learned a great deal from him, despite their disagreement after that time Abu Hanifa used to say: ‘Without those two years, Numan would have perished.’ Although Imam Abu Hanifa was 3 years older than Imam Jafar as Sadiq (as), he learned the various religious sciences in these two years. Malik ibn Anas also confessed straightforwardly that he had not met anyone learned in Islamic Jurisprudence better than Imam Jafar as Sadiq (as).

 

“Abu Hanifa al-Numan! People have become so infatuated with Imam Jafar as Sadiq (as) and placed him far too highly in their esteem. Therefore, I want you to prepare some very difficult questions which you will put to him in my presence and in front of other scholars.” These were the instructions given to Abu Hanifa al-Numan by Mansur Ad-Dawaniqi the second Abbasid Caliph.

 

Much as he loved Imam Jafar as Sadiq (as) and respected his scholarly achievement, Abu Hanifa al-Numan had no choice but to comply with Abbasid Caliph’s request. Therefore, he prepared 40 such questions and waited for a call from the Caliph, which soon arrived.

 

Imam Abu Hanifa went to Mansur Ad-Dawaniqi to find Imam Jafar as Sadiq (as) sitting with him as well as many other people. As he looked at Imam Jafar as Sadiq (as), he was in awe of him much more than of Abbasid Caliph.

 

Mansur Ad-Dawaniqi asked Abu Hanifa al-Numan to put his questions to Imam Jafar as Sadiq (as) and he did, one by one. Imam Jafar as Sadiq (as) answered all questions in detail. Needless to say, these were questions on issues subject to much controversy among scholars. Imam Jafar as Sadiq (as) said in his answer to each question, as reported by Abu Hanifa al-Numan: “You, i.e. the scholars of Iraq, say so and so, but the scholars of Madina say such and such, while our own view is the following. He may agree with us or with the scholars of Madina or may disagree with us all, elucidating his own opinion. None of the 40 questions represented any difficulty for him.”

 

Such was the standing of Imam Jafar as Sadiq (as) whom Abu Hanifa al-Numan describes as the ‘most learned scholar I have ever seen.’ This is in line with Abu Hanifa al-Numan’s criterion which states: “The most learned scholar is the one who knows best the differences among scholars.”