Author: Danial Jaffri

Basra is a big city and the main port of Iraq. It is situated at the mouth of river Euphrates.

 

There, in a big mosque, people used to assemble to discuss various subjects on Islamic rules and laws. A famous learned priest/clergyman by name Amr Bin Ubeid was once preaching on the subject of Imamate (An Islamic term referring to “leadership” of Imams who followed Prophet Muhammad (saw) in leadership of Islam, according to Shi’a belief). He was surrounded by a big crowd of people who were asking various questions on the subject. Suddenly, a young and intelligent student of Imam Jafar al-Sadiq (AS) by name of Hesham, entered the gathering and sat down in the first row. He addressed the priest saying that he was a stranger and would like to ask some questions. On getting the permission to do so, he asked the following:

 

Hesham: First, Sir! May I please know if you have eyes?

 

Amr: Young Boy! Is this a question to ask?

 

Hesham: Whatever it may be, this is my question to which I shall appreciate your answer.

 

Amr: Alright! You are at liberty to ask, even though it is a foolish question.

 

Hesham: As I have already asked, Sir, may I please know if you have eyes?

 

Amr: Yes, I have.

 

Hesham: For what use are they?

 

 

According to a verse (2:124) of Noble Qur’an, Imamate is a station that was granted to prophet Ibrahim al-Khalil (pbuh) after that great test, trial by Kalimat (words). According to traditions that are consecutively narrated (mutawatir) and which both Shi’a and Sunnis have related, this station was also placed in Ahlul Bayt of the Prophet Muhammad (saw).

Amr: With eyes, I can see faces of people and color of various things.

 

Hesham: And you have a nose also?

 

Amr: Yes. I do have one.

 

Hesham: What is its function?

 

Amr: I smell the scent and odor by it.

 

Hesham: And do you have a mouth?

 

Amr: Yes I do have.

 

Hesham: For what use is it?

 

Amr: I can talk to people or taste food and drink with it.

 

Hesham: Do you have ears?

 

Amr: Yes, I have two ears.

 

Hesham: What is their function?

 

Amr: I can hear voices by them.

 

Hesham: And do you have a mind?

 

Amr: Almighty has bestowed me with that also.

 

Hesham: What is its use?

 

Amr: With that I am able to distinguish things whatever is felt by the other senses like hands, eyes, ears, nose, tongue etc. In case of a difference, I am able to solve with its help. In case of a doubt, I can dispel with it and be sure.

 

Hesham: So, does it mean that despite being sound and healthy, all these organs cannot function independently without the help of the mind.

 

Imamate is guidance we needAmr: No, No! None of the organs can function independently without the help of the mind.

 

Hesham: Why is it so? After all, the organs are perfect and strong enough to differentiate between things?

 

Amr: Young Boy! When any organ has some doubt about a thing, which it smells, sees or tastes, it brings the matter to the mind and it is the mind, which confirms the truth and removes the doubt.

 

Hesham: So, from what you have said, do you want me to understand that Almighty Allah (SWT) has created and designed the mind to guide the organs and remove doubts?

 

Amr: Yes! It is so.

 

Hesham: So the mind is a necessity, otherwise the organs could not work independently.

 

Amr: Yes.

 

Hesham: Please Sir! Proclaim your opinion with fairness and justice on this point also. If Almighty Allah (SWT) has not left the organs of man’s body without the guidance of the mind, how is it possible that Almighty Allah (SWT) could leave millions of His creatures without an IMAM to guide and solve their problems arising out of doubts and conflicts? Should not our common sense accept this fact?

 

On hearing this logic argument, and having no answer to give, Amr Bin Ubeid kept silent and went into deep thinking.

 

Hesham was a deeply learned person and one of the closest companions of Imam Jafar al-Sadiq (AS) from whom he had obtained his knowledge.

 

Note: There is a Hadith, according to which Prophet Muhammad (saw) said: “If (as few as) three persons go on a journey, they must appoint one out of themselves as their leader.” From this one may infer to what extent our Prophet Muhammad (saw) regarded as harmful the disorder and absence of an authority that could resolve social conflicts and serve as a unifying bond among individuals.

Imam Musa Kazim (as) said: “If there is a walnut in your hand and people say that it is a pearl, their saying will not benefit you in any way when you know that it is actually a walnut. And if there is a pearl in your hand and people say that it is a walnut, their saying will not harm you in any way when you know that it is actually a pearl.”

Imam Musa Kazim (as) said: “Indeed cultivation and growth takes shape in a soft, even land and not in a rocky (barren) land. Likewise, wisdom grows and develops in a humble heart and not in a proud, vain and arrogant heart.”

Imam Musa Kazim (as) said: “Always say the right thing although it may lead to your loss.” “It is better to be defeated on principle than to win on lies.” Arthur Calwell

One day Haroon Rasheed sent some robes to Ali bin Yaqtin to honour him. Among their number was a black woolen cloak adorned with gold like the robes of kings. Ali bin Yaqtin dispatched those robes to Imam Moosa Al-Kadhim (as). Among their number he (also) sent that cloak adorned with gold. Ali bin Yaqtin added some money which he had already prepared specifically for him as the fifth of his money (Khums – tax for the Imams) which he was going to pay him.

When that reached Imam Moosa Al-Kadhim (as), he accepted the money and the robes but returned the cloak by the hand of the messenger to Ali bin Yaqtin. Imam Musa Al-Kadhim (as), wrote to him: “Keep it and do not let it leave your hands. For an event will occur to you because of it when you will have the need of it with him (Haroon Rasheed).”

Ali bin Yaqtin was suspicious about it being returned to him and did not understand the reason for that. Some time later, Ali bin Yaqtin changed (his attitude) towards a servant who had a special position with him and he left his service.

The servant knew about Ali bin Yaqtin’s inclination towards Imam Musa Al-Kadhim (as). He was acquainted with the money, robes and other things (Ali bin Yaqtin) had sent to (Imam Musa Al-Kadhim (as)) on every occasion. He (went and) informed on him to Haroon Rasheed. He told (Haroon Rasheed) that (Ali bin Yaqtin) maintained the Imamate of Imam Musa Al-Kadhim (as) and paid him a fifth of his money each year, and also that he had given him the cloak with which the Commander of the faithful (Haroon Rasheed) had honoured him at such-and-such a time. Haroon Rasheed burned with anger and was furious. He declared: “I will expose this situation. If the matter is as you say, his life will be destroyed.”

Abbasid Caliph, Haroon Rasheed immediately sent for Ali bin Yaqtin to be brought. When he appeared before him, Haroon Rasheed said: “What have you done with the cloak which I bestowed upon you?”

“Commander of the faithful,” (Ali bin Yaqtin) replied, “I still have it in a sealed chest and there I keep perfume with it. In the mornings I open it and look at it to gain blessings from it. I kiss it and then put it back in its place. Every night I do the same thing.”

“Bring it, immediately,” Haroon Rasheed ordered.

“Yes, Commander of the faithful,” he answered. Ali bin Yaqtin summoned one of his servants and told him: “Go to such-and-such a room in my house. Take the key for it from my custodian and open it. Open such-and-such a box and bring me the sealed chest which is in it.”

It was not long before the servant returned with the chest still sealed. Ali bin Yaqtin put it before Haroon Rasheed and told him to break the seal and open it. When Haroon Rasheed opened it, he saw the cloak in it folded and laid out in perfume.

Haroon Rasheed’s anger became pacified and he said to Ali bin Yaqtin: “Return it to its place and go away righteously. I will never disbelieve you again on the word of an informer.”

Haroon Rasheed ordered a magnificent gift to be sent after him and he had the informer flogged with a thousand lashes. After he had been flogged about a hundred lashes, informer died.

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.”