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Jihad: Struggle Against One's Self or Holy War?

When most people hear the word jihad the first thing that comes to mind is Holy War by Muslims against all non-Muslims. Is this the actual meaning of jihad, or has this term been misused? How was jihad defined by Prophet Muhammad (pbuh)1, the prophet of Islam? How has jihad been used by Muslims after the death of Muhammad (pbuh)? Has the media presented the Islamic or an alternative meaning of jihad to the public? Is jihad the struggle against one’’s self or is it holy war? One fifth of the human population2 has taken Islam as their way of life and it is very important that the real concept of jihad in Islam is presented in its truest form. Jihad means struggle and the greatest struggle is against the self.


 

The term jihad is taken from the origin of the word from the Arabic verb "jahada" which means to struggle or fight. When discussed in an Islamic context it is mans struggle against nature, man and himself. Man struggles against nature to protect himself from the weather, disease, natural disasters, and from animals that may do him harm. This struggle against nature is not the same as it was 1400 years ago because of advances in technology. We have better housing, living conditions, climate control, vaccinations and technologies that warn us when there is the threat of inclement weather. With all these advances the struggle continues because there are new viruses, no absolute defense against natural disasters, and many people are still getting attacked by wild animals every year. The struggles against nature will always exist. Man throughout history has struggled against one another in matters of land, ideology, wealth and religion. Some of these struggles have been resolved peacefully like the United States and Russia did during the cold war or not so peacefully like the United States and Iraq during this present war.’ ‘  Man’s struggle against man can be traced back Biblically to Cain verses Abel Genesis 4:8, ‘’¦So it came about that while they were in the field Cain proceeded to assault his brother and kill him’. This shows one person against another, and there are also wars where communities are against communities, and nations are against nations. This is nothing new and as long as men continue not to disagree agreeably this will continue to exist. Man verses himself is so universal that it effects all men in every society and in all times. There is never a time when man is not with himself. Man struggles constantly with his emotions, morality, mortality, sexuality, and religious beliefs. He struggles to do what’’s right in his home in the work place and society at large. These struggles are inescapable. This is why the jihad of the self is called great because it has to be waged at all times and in all places.

The Prophet Muhammad (pbuh) like all prophets before him came to teach men how to be moral and upright. He was not an advocate of war nor did he take part in many. In her book "Muhammed," author Karen Armstrong writes:

Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle. A well-known tradition (hadith) has Muhammad saying on returning from a battle, ' We return from the little jihad to the greater jihad,' the more difficult and crucial effort to conquer the forces of evil in oneself and in one's own society in all the details of daily life.

Muhammad exhorted his companions to the worship of God alone and to self purification (jihad). While being oppressed in Mecca Muhammad never lifted a finger in his or his followers’’ defense. ‘The opposition began with ridicule and harassment and rapidly accelerated into an economic boycott and a threat to his personal life (Dr. Bashir Datoo 49). Muhammad and his followers were constantly beaten, spat on and two of them Samayya and her husband Yasser were murdered. Their murders and the continued persecution of the early Muslims caused the first migration of the Muslims from Mecca to Abyssinia and a later migration to Yathrib later named Medina. In Medina the first Islamic state was established 623 AD. There were Jews and Christians and pagans living there among each other in peace. There neither was any holy war (jihad) used to establish the Islamic State of Medina nor was there any compulsion used in trying to convert the non-Muslims. In Islam God has said ‘There is no compulsion in religion,’ (Holy Qur’an 2:256).’ ‘  When Muhammad and his followers returned victoriously to Mecca not one drop of blood was shed, and all that were there were forgiven. If jihad ‘holy war’ was to be waged against all non-Muslims all the pagans of Mecca and Jews and Christians in Medina would have been killed. Islamic historian Jafar Subhani writes in his book the Message,

Buoyed by the quickening pace of his revolution, the Prophet wrote letters and sent emissaries to neighboring rulers and heads of other religions to invite them to the fold of Islam. He set the stage for what unfolded, diffusion of Islam through vast areas of the Old World in the succeeding centuries. This was not achieved, as historians had previously alleged, by the force of the ‘sword,’ rather, as they themselves now readily acknowledge, by the intrinsic ‘appeal’ of the message itself. This appeal had to do with the emphasis that Islam laid on the moral and ethical development of a just and equitable society.

Muhammad led by example and his example was one of love, forgiveness and admonishing people to do good deeds and purify themselves through prayer, fasting and charity truly the great jihad.

After the death of Prophet Muhammad, Islam continued to expand at an unprecedented rate. However the Muslims were divided after the Prophet’s death into two main groups the Sunnis and the Shiites. The divide came because one group the Sunnis believed that the Prophet never named a successor to follow him so one needed to be elected and the other ‘Shiites’ believed that any successor to any Prophet had to be divinely chosen. This split did not lead to any wars directly following the death of the Prophet and the leaders that followed him were careful not to use compulsion in converting the people to Islam. This may seem contradictory and controversial in view of the state of Islam today in a place like Iraq where civil war between the Sunnis and Shiites is taking place. Some leaders from among the Islamic sects do see this type of fighting as Jihad, holy war, against other Muslims that don’t exactly believe the same way they do, they refer to them as Kufars ‘non-believers’ and they feel like it is their duty to purify the Muslim ranks of these non-believers. These groups misinterpret passages and verses from the Qur’an and traditions to try to justify their actions. Craig Branch agrees when writes, ‘A small percentage of Muslims who are from the extreme, radical and violent wing of Islamic Fundamentalism, and who are "...passionate, [deeply] religious and anti-Western...’ might dwell on passages or verses dealing with conflict, war, and resistance to oppression.’ The majority of Muslims adhere to the advice that was given by Ali ibn Abi Taleb3 to his governor in Egypt, ‘Oh Malik always remember that if a man is not your brother in faith he is your brother in humanity’ (Ordak 86). So despite the few renegades the majority of the Muslims view the greater jihad as, ‘the intimate struggle to purify one's soul of evil influences -- both subtle and overt. It is the struggle to cleanse one's spirit of sin’ (Al-Hajj Talib 'Abdur-Rashid).

In recent years Islam has come under attack in the media some justified some not. The biggest buzz words used by the media are Islamic Jihad, terrorism and fundamentalism. All have become terms that non-Muslims view as calls for all Muslims to unite against them. The majority of the conflicts that involves Muslims take place in the Middle East where there are mostly Arabs involved. This is ironic because the vast majority of Muslims are non-Arabs and according to Abdulrahman Al-Motrif, ‘Arabs only make up ten percent of the world wide population of Muslims’, and it seems like the call for holy war comes from that part of the world according to the media. Osama bin Laden is from Saudi Arabia and it has been reported that the majority of the hijackers in the 911 tragedy were also from Saudi Arabia. Some Muslims have begun to adopt the westernized view of jihad that has been reported from the Middle East by the media, that they should fight non-Muslims. This goes against the thinking of the majority of the Muslims and against what God says in the Qur’an, ‘Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and reason with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance’. (H.Q. 16:125). It would be unfair to say that all media on Islam has been negative, many in the media have tried to explain the Islamic view of jihad most notably, PBS video "Muhammad: Legacy of a Prophet" (Dec. 18, 2002), The PBS video "Islam: Empire of Faith" (2001) and History Channel/A & E's (summer 2002) "Inside Islam". The media it seems has been reflective of society, some view Islam as a terrorist religion bent on ruling the world through holy war and others see the few renegades as derelicts misrepresenting what Islam and jihad are ultimately about. Although the overwhelming reports given by the media has shown jihad to mean holy war there are those that have championed jihad as the struggle against the self.

The question still remains, is jihad the struggle against the self or holy war? The answer is, it is both.’  Jihad means struggle and struggles exist internally and externally. Jihad of self on a personal level involves as stated by Al-Hajj Talib 'Abdur-Rashid:

Putting "Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives."
Resisting pressure of parents, peers and society; strive against "the rejecters of faith..." (Quran 25:52)
"...strive and struggle to live as true Muslims..."
"Striving for righteous deeds."
Spreading the message of Islam. "The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful." (Quran, 49:15)

He further stated jihad has a verbal level:

To strive for justice through words and non-violent actions. Muhammad encouraged Muslims to demand justice in the name of Allah. When asked: "'What kind of jihad is better?' Muhammad replied, 'A word of truth in front of an oppressive ruler!'"‘  According to the Institute of Islamic Information and Education: "The life of the Prophet Muhammad was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah [Mecca] he used non-violent methods and after the establishment of his government in Madinah [Medina], by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable."

He final says jihad has a physical level:

This relates to the use of physical force in defense of Muslims against oppression and transgression by the enemies of Allah, Islam and Muslims. Allah commands that Muslims lead peaceful lives and not transgress against anyone. If they are persecuted and oppressed, the Qur'an recommends that they migrate to a more peaceful and tolerant land: "Lo! Those who believe and those who emigrate (to escape persecution) and strive (Jahadu) in the way of Allah, these have hope of Allah's mercy..." (Quran, 2:218). If relocation is not possible, then Allah also requires Muslims to defend themselves against oppression by "fighting against those who fight against us." The Qur'an states: "To those against whom war is made, permission is given [to defend themselves], because they are wronged - and verily, Allah is Most Powerful to give them victory." (Quran 22:39)

The above references show that both views of jihad are used in Islam. It can also be said from the above references that violence is looked at as the final alternative to resolving issues. It shows that problems should be talked out and if that isn’’t working that one should leave the place where the conflicts are taking place to avoid physical fighting. Then when all else has failed permission has been given to fight in order to protect oneself. Nowhere in the Qur’an or tradition of the Prophet Muhammad (pbuh) is there to be found any passage that makes it okay for a Muslim to be aggressive against any other human being. The Qur’an urges Muslims to fight against the oppressions and transgressions from the enemies of Islam and it warns the Muslims not to transgress the limits of others, ‘And fight in the way of Allah those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits’. (Quran 2:190)

Ayatollah Aga Pooya in his commentary of this verse says:

. Islam promotes peace, order and harmony in the human society and keeps man on the right path. When the enemies of Islam found that the light of this message was sweeping darkness from every corner, the disbelievers vowed to annihilate it. It was only then that, no recourse being left for the believers, they had to resolutely take up the sword in defense. Verses 39 and 40 of al Hajj also give permission to fight when any people is wronged, oppressed and persecuted.

If Numbers 25: 1 to 3 and 31: 7 to 18 in the Old Testament are read carefully one comes to the conclusion that when the Israelites, in Shitim, began to worship the gods of Moab the Lord God asked Moses to "take all the leaders of the people and hurl them down to their death before the Lord."

And they made war on Midians as the Lord has commanded Moses, and slew all the men. The Israelites took captive the Madianite women and children, and carried off all their cattle, their flocks and their property. They burnt all their cities. Moses asked them to kill every male child and every women who has had intercourse with a man.

So in the way of Allah, the prophets were commanded to put an end to the activities of the disbelievers who wanted to destroy the true devotees of Allah in order to stop the advancement and progress of the religion of Allah. The Quran commands the Muslims not to exceed the limits but to fight evil until its power base is dislodged, and if the kafirs (non believers) desist then to show mercy. Compared to what the other prophets did, as commanded by Allah, to destroy the unbelievers, the role assigned to the Holy Prophet as the "mercy unto the worlds" was the most benign of all the campaigns undertaken by His messengers to liberate mankind from the clutches of the enemies of Allah. He fought and killed the enemy whenever war was imposed on him.

Here Pooya shows how other Prophets (pbut) killed their enemies and how Muhammad was told to desist killing the enemy if they stopped fighting.

In conclusion Islam is growing about 2.9% per year which is faster than the total world population which increases at about 2.3% annually. It is thus attracting a progressively larger percentage of the world's population4. This is happening despite the overwhelming negative reports given by the media. According to aimpress.com, ‘6.4% of the world's population is converting to Moslem every year.’ They aren’’t converting to Moslem they are converting to Islam. The Middle East Media Research Institute reported that after 9/11, 34,000 Americans converted to Islam. In an article written in the New York Times October 2001 says, ‘One expert estimates that 25,000 people a year become Muslims in this country; some clerics say they have seen conversion rates quadruple since Sept. 11. With people entering the religion of Islam in such great numbers, reason must dictate that the Holy war that is being waged has to be one of the intellect and not of weapons. More people are asking about Islam and the answers they are finding are that Islam appeals to them and they are converting. Most people want peace and statistics show that more people are moving toward Islam which incidentally means peace. This shows that although jihad means Holy war more people believe that it is the struggle of each individual to please his maker. Again both views of jihad are present in Islam but as the Prophet Muhammad has said,’ The best jihad [struggle] is (by) the one who strives against his own self for Allah, The Mighty and Majestic."

Works Cited

Growth of Islam; https://www.cia.gov/library/publications/the-world-factbook/index.html

Holy Bible: New World Translation

Karen Armstrong, "Muhammed: A biography of the Prophet," Harper San Francisco, (1993).

Mir Ahmed Ali, Translation of the Holy Qur’an

Dr. Bashir Datoo, ‘Perspectives on Islamic Faith and History’ (2007) Page 49

Ayatullah Ja'far Subhani, ‘The Message’ Islamic Seminary Publications Karachi, Pakistan Chapter 2 Arabia before Islam

George Jordac, ‘Voice of Human Justice’ Lebanon (1956). Online http://www.geocities.com/ahlulbayt14/ali4.html excerpts from ‘Voice of Human Justice’

"Save a Life, Save All Humanity--Take a Life, Kill All Humanity: What the Islamic scriptures really say about jihad and violence," Beliefnet, at: http://www.beliefnet.com/story/

Multi-lingual Qur’an, http://al-islam.org/quran/ Pooya Commentary on 2:190

Muslim population, http://muslim-canada.org/muslimstats.html

What America needs to know about Islam, aimpress.com

Islam in America Post 911, Middle East Media Research Institute (2001)

The rise of Islam in America, New York Times October 2001


Source: http://www.almujtaba.com

 

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40 Hadith Regarding Azadari (Mourning for Imam Hussain)

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Islamic Articles - Al-Hadeeth

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INTRODUCTION

The Holy Prophet (s.a.w.a.) has said:

Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars.

Bihar al-Anwaar, vol. 2, p. 156.

 

 

 

Hadith No.1

The Heat of Husaini Love

The Holy Prophet (s.a.w.a.) has said:

Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.

Mustadrak al-Wasail, vol. 10,pg. 318

 

Hadith No.2

A'ashura- A Day of Grief

Imam Reza (A.S.) said:

The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al-Anwar, vol,: 44,pg: 284

 

Hadith No.3

Muharram - The Month of Mourning

Imam Reza (A.S.) said:

With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

Amaali Saduq, pg,:111

 

Hadith No.4

Laughing Eyes

The Holy Prophet (s.a.w.a.) has said:

O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.

Bihar al-Anwar, vol,: 44;pg,:293.

 

Hadith No. 5

Reward of the Martyred Companions

Imam Reza (A.S.) said: (to one of his companions):

If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.

Wasaail al-Shia'h, vol.14, pg. 502

 

Hadith No. 6

The Customary Mourning

Abu Haroon al-Makfoof said:

I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again).

Bihar al-Anwar,Vol.:44, pg.: 287.

 

Hadith No.7

Reward for Reciting Poetry about Husain (A.S.)

Imam Sadiq (A.S.) said:

There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Rijal al-Shaikh al-Tusi, pg.: 289.

 

Hadith No.8

People of Eulogies and Elegies

Imam Sadiq (A.S.) said:

All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.Wasail al-Shia V.10 Pg 469

 

Hadith No. 9

Poetry Recitation During the Period of Mourning

Imam Reza (A.S.) said: (to De'bil, a poet sincereiy devoted to the Ahlul bayt):

I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt.

Mustadrak al-Wasail, vol. 10, pg. 386.

 

Hadith No. 10

Shi'ites- The Companions and Associates

Imam 'Ali (A.S.) said:

Surely, Allah has chosen for us followers (Shi'ites), who assist us and are happy at our happiness and are sad in our sadness.

Ghurar al-Hikam, Vol: 1/ pg.: 235.

 

Hadith No. 11

Paradise - The Recompense of A'zadari

Imam 'Ali Ibn al-Husain(A.S) used to say:

Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali(A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

Yannaabe' al-Mawaddah, pg.: 429.

 

Hadith No.12

In Remembrance of the Children of Fatimah (A.S.)

Imam Sajjad(A.S.) said:

Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it.

Bihar al-Anwar, Vol.: 46, Pg.: 109.

 

Hadith No. 13

Mourning in the Houses

For those unable to go for the ziarat of Imam Husain (A.S.) on the day of A'shura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows: He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentions and grief over him; the people should meet one another in their homes and offer condolences and consolations to each other over the calamities which befell him. Kaamil al-Ziyaraat, Pg.: 175.

 

Hadith No. 14

'Ali (A.S.) Weeps Grieving the Martyrs of Karbala

Imam Baqir (A.S.) said:

Amirul Mu'mineen Ali(A.S.), along with two of his companions, happened to pass by Karbala and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you." Bihar al-Anwar, Vol.: 44, pg.: 258

 

Hadith No. 15

Tears - Barrier of Hell

Imam Baqir (A.S.) said:

He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer Vol.2 Pg 202

 

Hadith No. 16

Twenty Years of Weeping!

Imam Sadiq (A.S.) said:

As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Karbala); never would any food be placed before him except that he would begin to weep.

Bihar al-Anwar, Vol.: 46, Pg.: 108

 

Hadith No. 17

The Etiquette of Mourning

Imam Sadiq (A.S.) said:

When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief-stricken for you" Bihar al-Anwar, Vol.: 22,Pg.: 157.

 

Hadith No. 18

Tearful Eyes

Imam Sadiq (A.S.) said:

He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.

Bihar al-Anwar, Vol.: 44, Pg., 285.

 

Hadith No. 19

Husaini Gatherings

Imam Sadiq (A.S.) said to Fudhail:

Do you sit together, talk and discuss amongst yourselves?

Fudhail replied: Yes.

The Imam then said:

I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission! Wasail Al-Shia`h V.10 Pg 392

 

Hadith No. 20

Invaluable Tears

Imam Sadiq (A.S.) said:

(to Masma', one of those who mourned over Imam Husain (A.S.)):

May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow.

Do know that you shall witness the presence of my fathers near you at the time of your death.

Wasail al-Shia'h, Vol.: 10, Pg.:397

 

Hadith No. 21

Scalded Hearts

Imam Sadiq (A.S.) said:

(while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows):

O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.

Bihar al-Anwar, Vol.:98, Pg.:8.

 

Hadith No. 22

Tears over the Oppressed State of the Shi'ites

Imam Sadiq (A.S.) said:

He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time.

Amali al-Shaikh al-Mufid, Pg.: 175.

 

Hadith No. 23

Weeping of the Sky

Imam Sadiq (A.S.) said:

O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)

Mustadrak al-Wasail, vol. 1, pg. 391

 

Hadith No. 24

The Holy Prophet (S.A.W.) and Weeping over the Martyrs

Imam Sadiq (A.S.) said:

After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''.

Man La Yahdhuruhu al-Faqih, Vol.: 1, pg.: 177.

 

Hadith No. 25

Sympathy for Ahlubayt

Imam Sadiq (A.S.) said:

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) them added: This tradition ought to be written in gold.

Amali al-Shaikh al-Mufid, pg.: 338.

 

Hadith No. 26

Mourning Angels

Imam Sadiq (A.S.) said:

Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.

Kamil al-Ziyaraat, pg.: 119.

 

Hadith No. 27

Weeping over Husain (A.S.)

Imam Reza (A.S.) said (to Reyyan Ibn Shabib):

O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.

Bihar al-Anwar/ Vol.: 44/ pg.: 286.

 

Hadith No.28

Gatherings in Remembrance of the Imams

Imam Reza (A.S.) said:

He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

Bihar al-Anwar Vol.: 44, pg.:278

 

Hadith No. 29

Benefits of Weeping over Husain (A.S.)

Imam Reza (A.S.) said:

Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.

Bihar al-Anwar, Vol.: 44/ pg.: 284.

 

Hadith No. 30

Forgiveness of Sins

Imam Reza (A.S.) said:

O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.

Amaali al-Saduq, pg.:112.

 

Hadith No. 31

Intimacy with the Progeny

Imam Reza (A.S.) said (to Ibn Shabib):

O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.

Wasaail al-Shia'h, Vol. 14, pg. 502

 

Hadith No. 32

Day of Ashura

Imam Reza (A.S.) said:

One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter.

Wasail al-Shia'h, vol. 14,pg.504.

 

Hadith No. 33

Pilgrim of Husain (A.S.)

Imam Sadiq (A.S.) said:

The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.

Wasail al-shia'h, vol. 14,pg. 422.

 

Hadith No. 34

Husain (A.S.) Seeks Forgiveness for his Pilgrims

(Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.),

Imam Sadiq (A.S.) said:

One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Bihar al-Anwar vol. 44,pg. 281

 

Hadith No. 35

Intercession on the Day of Judgment

The Holy Prophet (S.A.W.)

(said to Hazrat Fatimah (A.S.): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.

Bihar al-Anwar vol. 44,pg. 292.

 

Hadith No.36

Imam Sadiq (A.S.) on Day of Ashura

A'bdullah Ibn Sinaan says:

I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls.

Musadrak al-wasail,vol.6, pg. 279.

 

Hadith No.37

Neither Angels nor Prophets

The Holy Prophet (S.A.W.) said:

(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".

Mustadrak al-Wasail, vol. 10, pg. 318.

 

Hadith No. 38

Visiting the Shrine of Imam Husain (A.S.)

Imam Sadiq (A.S.) said:

He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children!

Wasaail al-Shia'h, vol. 14, pg. 422.

 

Hadith No. 39

Isa (Jesus) (A.S.) weeps

Imam A'li (A.S.) said to Ibn A'bbas:

(Once when he happened to pass by Karbala), Isa Jesus (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him:"O' Spirit of God! What is it that makes you weep?" Isa Jesus (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Ahmad (S.A.W.) shall be killed.

Bihar al-Anwar vol. 44,g. 252.

 

Hadith No. 40

All Creatures Weep over Imam Husain (A.S.)

Abu Baseer narrates that Imam Baqir (A.S.) said:

The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)

Kaamil al-Ziyaraat, Pg. 79.

 

Imam Ali Ibn al-Husain(A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali(A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

Imam Muhammad Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer, Vol.: 2, pg.: 202

 

Imam Jafar Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al-Anwar, Vol.: 44, Pg., 285.

 

Imam Jafar Sadiq (A.S.) said: (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al-Shia'h, Vol.: 10, Pg.:397

 

Imam Jafar Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Imam Jafar Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al-Anwar, Vol.:98, Pg.:8.

 

Imam Jafar Sadiq (A.S.) said: One who weeps for Imam Hussain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Imam Jafar Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been

usurped, or for the humiliation meted out to us or to one of our Shi'ites, Allah shall accomodate him in paradise for a long time. Amali al-Shaikh al-Mufid, Pg.: 175.

 

Imam Ali Reza (A.S.) said: The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al-Anwar, vol,: 44, pg: 284

 

Imam Ali Reza (A.S.) said: With the advent of the month of Muharram, my father Imam Musa Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg,:111

 

Imam Ali Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear). Bihar al-Anwar Vol.: 44, pg.:278

Source: http://www.imamreza.net

 

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