[ENGLISH e-Book] Al-Ghadir and its Relevance to ISLAMIC UNITY by Shaheed Ayatullah Mutahhari
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3,...
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3, No. 1 and 2 (1417 AH/1996 CE)
The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view.
Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam.
For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity?
To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity.
Islamic Unity
What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies.
These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization.
Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam?
This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it:
\"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125)
Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles.
As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is.
The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point.
In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following:
\"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\"
In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\"
You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\").
These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard.
\'Allamah Amini
Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims?
\'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views.
\'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below:
In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\"
In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\":
\"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims.
Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says:
\"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\"
Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following:
\"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\"
\'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks:
\"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them.
\"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\"
\"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion.
In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection.
To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact.
The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency.
Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage.
Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring.
Other Comments on \"al-Ghadir\"
Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned.
Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states:
\"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\"
\'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3:
\"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\".
In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said:
\"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\".
In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s):
\"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\".
These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam.
Peace be upon him.
Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm
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Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3, No. 1 and 2 (1417 AH/1996 CE)
The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view.
Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam.
For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity?
To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity.
Islamic Unity
What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies.
These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization.
Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam?
This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it:
\"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125)
Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles.
As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is.
The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point.
In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following:
\"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\"
In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\"
You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\").
These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard.
\'Allamah Amini
Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims?
\'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views.
\'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below:
In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\"
In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\":
\"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims.
Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says:
\"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\"
Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following:
\"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\"
\'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks:
\"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them.
\"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\"
\"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion.
In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection.
To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact.
The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency.
Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage.
Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring.
Other Comments on \"al-Ghadir\"
Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned.
Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states:
\"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\"
\'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3:
\"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\".
In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said:
\"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\".
In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s):
\"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\".
These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam.
Peace be upon him.
Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm
BBC Sex Trade Documentary | Mut\'ah: The Real Ruling - Maulana Syed Muhammad Rizvi - Urdu
- Commemmorating the martyrdom of the 11th Imam, who in a famous ḥadīth, has included the ziyāratu ’l-arba‘īn in the five signs of a believer.
- During the days of Saddam, this ziyarat of...
- Commemmorating the martyrdom of the 11th Imam, who in a famous ḥadīth, has included the ziyāratu ’l-arba‘īn in the five signs of a believer.
- During the days of Saddam, this ziyarat of arbaeen was supressed, though he couldn\'t entirely stop it. After the fall of Saddam, this tradition grew in full force
- Others also try to tarnish the image of the ziyarat to Karbala
- In early October, leading up to Arbaeen, the BBC released a documentary entitled “Undercover with the Clerics: Iraq’s Secret Sex Trade.” Irrespective of the authenticity of the subject, or the gross generalization of the abuse, the timing of the broadcast, just a week before the Arba‘īn walk to Karbala, cannot just be coincidence.
- Shi\'a organizations and religious leaders have issued statements covering various aspects of this issue and documentary
- Highlighting issues uncovered in the documentary, and also some issues with the documentary itself.
- Discussing the concept of Mut\'ah, it\'s status, when it is allowed, what alternatives must be tried first, and much more
- The changing labels of ja\'iz, mustahab, and makruh, depending on contexts
\"There are people who know arabic, but are not trained in religious studies. They dont know how to study hadith. If they read on their own that\'s fine; the problem is when they start preaching to the public without being qualified to do so.\"
MP3:
https://f001.backblazeb2.com/file/Jaffari/Wafat/Wafat11thImam_Rizvi_2019-11-05_21-04-07.mp3
Wafat of 11th Imam Hasan al-Askari (a.s.)
Recited By: Maulana Syed Muhammad Rizvi
Date: November 5th, 2019
www.facebook.com/IslamiCentre.org
www.twitter.com/sayyidmrizvi
www.islamicentre.org
More...
Description:
- Commemmorating the martyrdom of the 11th Imam, who in a famous ḥadīth, has included the ziyāratu ’l-arba‘īn in the five signs of a believer.
- During the days of Saddam, this ziyarat of arbaeen was supressed, though he couldn\'t entirely stop it. After the fall of Saddam, this tradition grew in full force
- Others also try to tarnish the image of the ziyarat to Karbala
- In early October, leading up to Arbaeen, the BBC released a documentary entitled “Undercover with the Clerics: Iraq’s Secret Sex Trade.” Irrespective of the authenticity of the subject, or the gross generalization of the abuse, the timing of the broadcast, just a week before the Arba‘īn walk to Karbala, cannot just be coincidence.
- Shi\'a organizations and religious leaders have issued statements covering various aspects of this issue and documentary
- Highlighting issues uncovered in the documentary, and also some issues with the documentary itself.
- Discussing the concept of Mut\'ah, it\'s status, when it is allowed, what alternatives must be tried first, and much more
- The changing labels of ja\'iz, mustahab, and makruh, depending on contexts
\"There are people who know arabic, but are not trained in religious studies. They dont know how to study hadith. If they read on their own that\'s fine; the problem is when they start preaching to the public without being qualified to do so.\"
MP3:
https://f001.backblazeb2.com/file/Jaffari/Wafat/Wafat11thImam_Rizvi_2019-11-05_21-04-07.mp3
Wafat of 11th Imam Hasan al-Askari (a.s.)
Recited By: Maulana Syed Muhammad Rizvi
Date: November 5th, 2019
www.facebook.com/IslamiCentre.org
www.twitter.com/sayyidmrizvi
www.islamicentre.org
Hajj is a symbol of monotheism and spirituality - Leader Hajj Message 2010 1431 - [English]
In the Name of Allah, the All-beneficent, the All-merciful.
All praise belongs to Allah, the Lord of the worlds and may Allah’s blessings be upon our Master, Muhammad al-Mustafa and his...
In the Name of Allah, the All-beneficent, the All-merciful.
All praise belongs to Allah, the Lord of the worlds and may Allah’s blessings be upon our Master, Muhammad al-Mustafa and his immaculate Family and his elect Companions.
As a symbol of Islamic unity and honour and the emblem of monotheism and spirituality, the Holy Ka’bah, during the Hajj season, is host to the ardent and hopeful hearts, who come hurrying from all over the world to the birthplace of Islam in response to the call of the Glorious Lord. At this time, the Islamic Ummah can have a bird’s eye view of its own great extent and diversity, seen through the eyes of its envoys who gather here from all over the world, and be witness to the profound faith that rules over the hearts of the followers of the True Religion, and appreciate its great and peerless heritage.
This self-discovery of the Ummah enables us as Muslims to become aware of the position which is worthy of them in the world, today and tomorrow, and to keep moving towards it.
The expanding wave of Islamic awakening in the world today is a reality that heralds a bright future for the Islamic Ummah. This powerful surge started three decades ago with the victory of the Islamic Revolution and establishment of the system of the Islamic Republic. Our great Ummah has continued to march ahead non-stop, removing the obstacles from its way and conquering new fronts. The sophisticated stratagems of the global Arrogance and its costly maneuvers aimed at countering Islam are also a consequence of these victories.
The extensive propaganda of the enemy to spread Islamophobia, its offhand efforts to create discord among Muslim sects, to incite sectarian prejudices, to bring about pseudo-confrontations between the Sunnis and the Shi’ah, to create disunity between Islamic states and to aggravate their differences, to change them into hostility and unsolvable conflicts, its employment of intelligence and espionage outfits to propagate corruption and immorality amongst the youth—all these are nervous and bewildered responses to the steady and firm advances of the Islamic Ummah towards awakening, honour and freedom.
Today the Zionist regime is no more the undefeatable monster of 30 years ago. The United States and the West are also no more the unquestionable decision-makers of the Middle East that they were two decades ago. Contrary to the situation that existed ten years ago, the nuclear know-how and other complex technologies are no longer considered inaccessible daydreams for Muslim nations of the region. Today the Palestinian nation is an acknowledged paragon of resistance, the Lebanese nation has single-handedly demolished the fake awesomeness of the Zionist regime and emerged as the victor of the 33-day war, and the Iranian nation is at the vanguard of the movement towards the looming peaks.
Today the arrogant United States, the self-styled commandant of the Islamic region and the real sponsor of the Zionist regime, is bogged down in the quagmire of its own making in Afghanistan. As a result of all its crimes against the people of Iraq, it is in the course of becoming isolated in that country. It is hated more than ever before in disaster-stricken Pakistan. Today, the influence of the anti-Islamic front which since the past two centuries has acted as a despotic overlord over Islamic nations and states and plundered their resources, is receding before the heroic resistance of the Muslim nations.
On the opposite side, the wave of Islamic awakening is steadily advancing and growing in depth day by day.
On the one hand, this hopeful and promising situation should inspire us, the Muslim nations, to keep marching ahead towards the desirable future with ever greater confidence. On the other hand, the past lessons and experience should make us more vigilant than ever before. This general imperative undoubtedly calls for greater commitment from religious scholars, political leaders, intellectuals and youth than the others and requires them to be at the vanguard of the struggle.
The clear and living message of the Noble Qur’an is addressed to us:
You are the best nation ever brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. (3:110)
In this majestic address the Islamic Ummah is declared as one which has been brought forth for the sake of humanity. The aim of its birth is the good of mankind and its deliverance.
Its major duty is to urge what is good and to forbid evil while maintaining unshakeable faith in God. There is no ‘right thing’ (ma’ruf) more significant than rescuing nations from the satanic claws of the global Arrogance, and there is no ‘wrong thing’ (munkar) uglier than dependence on the Arrogant and servitude to them.
Today the major duties of the elite of the Islamic Ummah is to provide help to the Palestinian nation and the besieged people of Gaza, to sympathize and provide assistance to the nations of Afghanistan, Pakistan, Iraq and Kashmir, to engage in struggle and resistance against the aggressions of the United States and the Zionist regime, to safeguard the solidarity of Muslims and stop tainted hands and mercenary voices that try to damage this unity, to spread awakening and the sense of responsibility and commitment among Muslim youth throughout Islamic communities.
The glorious spectacle and stage of Hajj provides us with an opportunity for the fulfillment of these duties and summons us to intensify and redouble our resolution and efforts.
Peace and Allah’s mercy be upon you!
Sayyid Ali Hussaini Khamenei
1 Dhul Hijjah, 1431
(8 Nov., 2010)
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Description:
In the Name of Allah, the All-beneficent, the All-merciful.
All praise belongs to Allah, the Lord of the worlds and may Allah’s blessings be upon our Master, Muhammad al-Mustafa and his immaculate Family and his elect Companions.
As a symbol of Islamic unity and honour and the emblem of monotheism and spirituality, the Holy Ka’bah, during the Hajj season, is host to the ardent and hopeful hearts, who come hurrying from all over the world to the birthplace of Islam in response to the call of the Glorious Lord. At this time, the Islamic Ummah can have a bird’s eye view of its own great extent and diversity, seen through the eyes of its envoys who gather here from all over the world, and be witness to the profound faith that rules over the hearts of the followers of the True Religion, and appreciate its great and peerless heritage.
This self-discovery of the Ummah enables us as Muslims to become aware of the position which is worthy of them in the world, today and tomorrow, and to keep moving towards it.
The expanding wave of Islamic awakening in the world today is a reality that heralds a bright future for the Islamic Ummah. This powerful surge started three decades ago with the victory of the Islamic Revolution and establishment of the system of the Islamic Republic. Our great Ummah has continued to march ahead non-stop, removing the obstacles from its way and conquering new fronts. The sophisticated stratagems of the global Arrogance and its costly maneuvers aimed at countering Islam are also a consequence of these victories.
The extensive propaganda of the enemy to spread Islamophobia, its offhand efforts to create discord among Muslim sects, to incite sectarian prejudices, to bring about pseudo-confrontations between the Sunnis and the Shi’ah, to create disunity between Islamic states and to aggravate their differences, to change them into hostility and unsolvable conflicts, its employment of intelligence and espionage outfits to propagate corruption and immorality amongst the youth—all these are nervous and bewildered responses to the steady and firm advances of the Islamic Ummah towards awakening, honour and freedom.
Today the Zionist regime is no more the undefeatable monster of 30 years ago. The United States and the West are also no more the unquestionable decision-makers of the Middle East that they were two decades ago. Contrary to the situation that existed ten years ago, the nuclear know-how and other complex technologies are no longer considered inaccessible daydreams for Muslim nations of the region. Today the Palestinian nation is an acknowledged paragon of resistance, the Lebanese nation has single-handedly demolished the fake awesomeness of the Zionist regime and emerged as the victor of the 33-day war, and the Iranian nation is at the vanguard of the movement towards the looming peaks.
Today the arrogant United States, the self-styled commandant of the Islamic region and the real sponsor of the Zionist regime, is bogged down in the quagmire of its own making in Afghanistan. As a result of all its crimes against the people of Iraq, it is in the course of becoming isolated in that country. It is hated more than ever before in disaster-stricken Pakistan. Today, the influence of the anti-Islamic front which since the past two centuries has acted as a despotic overlord over Islamic nations and states and plundered their resources, is receding before the heroic resistance of the Muslim nations.
On the opposite side, the wave of Islamic awakening is steadily advancing and growing in depth day by day.
On the one hand, this hopeful and promising situation should inspire us, the Muslim nations, to keep marching ahead towards the desirable future with ever greater confidence. On the other hand, the past lessons and experience should make us more vigilant than ever before. This general imperative undoubtedly calls for greater commitment from religious scholars, political leaders, intellectuals and youth than the others and requires them to be at the vanguard of the struggle.
The clear and living message of the Noble Qur’an is addressed to us:
You are the best nation ever brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. (3:110)
In this majestic address the Islamic Ummah is declared as one which has been brought forth for the sake of humanity. The aim of its birth is the good of mankind and its deliverance.
Its major duty is to urge what is good and to forbid evil while maintaining unshakeable faith in God. There is no ‘right thing’ (ma’ruf) more significant than rescuing nations from the satanic claws of the global Arrogance, and there is no ‘wrong thing’ (munkar) uglier than dependence on the Arrogant and servitude to them.
Today the major duties of the elite of the Islamic Ummah is to provide help to the Palestinian nation and the besieged people of Gaza, to sympathize and provide assistance to the nations of Afghanistan, Pakistan, Iraq and Kashmir, to engage in struggle and resistance against the aggressions of the United States and the Zionist regime, to safeguard the solidarity of Muslims and stop tainted hands and mercenary voices that try to damage this unity, to spread awakening and the sense of responsibility and commitment among Muslim youth throughout Islamic communities.
The glorious spectacle and stage of Hajj provides us with an opportunity for the fulfillment of these duties and summons us to intensify and redouble our resolution and efforts.
Peace and Allah’s mercy be upon you!
Sayyid Ali Hussaini Khamenei
1 Dhul Hijjah, 1431
(8 Nov., 2010)
Matam Imam-e-Jawwad a.s in QOM - Farsi
Imam Mohammed Taq i a.s
Muhammad al-Jawād or Muhammad at-Taqī (Arabic: الإمام محمد التقي الجواد) (Rajab 10, 195 AH – Dhu al-Qi\'dah 29, 220 AH;[1]...
Imam Mohammed Taq i a.s
Muhammad al-Jawād or Muhammad at-Taqī (Arabic: الإمام محمد التقي الجواد) (Rajab 10, 195 AH – Dhu al-Qi\'dah 29, 220 AH;[1] approximately April 8, 811 AD – November 24, 835 AD) was the ninth of the Twelve Imams of Twelver Shi\'ism. His given name was Muhammad ibn ‘Alī ibn Mūsā, and among his titles, al-Taqī and al-Jawād are the most renowned. Muhammad al-Taqī was the shortest-lived of the Twelve Imāms, dying at the age of 25.[4]
Quotations related to Muhammad al-Taqī al-Jawād at Wikiquote
Contents
[hide] 1 Birth and family life
2 Early maturity
3 Marriage and lifestyle during Abbasid rule
4 Death
5 Timeline
6 See also
7 Notes
8 External links
Birth and family life[edit]
He was born on the tenth of Rajab, 195 AH. His mother was Khaizaran, also known as Sabika,[5] a woman from the family of Maria al-Qibtiyya.
Hakima, the sister of Ali ar Rida, is reported saying that on the night of al-Taqi’s birth her brother advised her to be present beside his wife. According to a tradition, al-Taqi at his birth looked at the sky and uttered confirmation of the Oneness of Allah and the prophethood of Muhammad and Walaya of Imam Ali.
Early maturity[edit]
He undertook the responsibility of Imamate at the age of eight years.
He was a child when his father was killed. He did not act upon childish or whimsical impulses and he accepted adult responsibility and behaviors at an early age. His possession of extraordinary knowledge at a young age is similar to that of the Islamic tradition of Jesus – a figure called to leadership and prophetic mission while still a child.[6]
The story of Mamun al-Rashid\'s first meeting with Imam Muhammad Jawad (as) is interesting. Once Mamun was passing a street in Baghdad with his soldiers. When the other children saw the caliph, they ran away but Imam Jawad (as) did not.
Noting this, Mamun al-Rashid stopped his carriage and asked, \"Young man, why did you not run away like the other children?\"
Imam Jawad replied calmly, \"For the following two reasons: Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked, and your horses may go around me.\"
Mamun al-Rashid was surprised with this mature reply and asked, \"What is your name?\"
\"Muhammad,\" came the reply. \"Whose son are you?\" asked Mamun al-Rashid. \"Son of Ali.\"
\"Ali son of who?\" said Mamun, \"Son of Musa, son of Jafar, son of Muhammad, son of Ali, son of Husayn, brother of Hasan, son of Ali the cousin and successor to Muhammad the Messenger of God\"
Mamun al-Rashid became even more surprised at the latter answer and rode on. During his hunt the hawk returned to him with a small fish in its beak. He returned toward the city. Once again, he found this young man who said he was Muhammad son of Imam Ali Ridha (as) who remained where he was left.
Mamun stopped his carriage near Imam Jawad (as) and said, \"What does this hawk do for me?\", then he changed his mind and hid the fish in his fist and said \"No, instead tell me, what is there in my fist?\"
Imam Jawad (as) replied, \"Allah has created tiny fish in the river. The hawks of kings sometimes catch fish from there and bring it to the Kings. These kings hide it in their fist and ask a member of the Ahlul Bayt of the Prophet, \"Tell me what is there in my fist.\"
Mamun al-Rashid said, \"Truly, you are the worthy son of Imam Ali Ridha (as). Mamun al-Rashid took the young Imam Jawad (as) with him, and let him live in a nearby house next to the Royal Palace.
Since Imam Muhammad Jawad inherited the responsibility of Imamate at a very small age, people became suspicious of his ability to lead the Muslim Ummah. To clear this misconception Yahya ibn Aktham who was serving as the Chief Justice of the Abbasid empire and was the most learned man of that time was called by Mamun al-Rashid to test his knowledge. Muhammad al-Taqi was asked a question concerning Islamic jurisprudence. The Imam was asked, \"What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram).\" Muhammad al-Taqi responded by saying, \"Your question is utterly vague and lacks definition. You should first clarify : whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?\"[7]
According to Twelver Shi’ah Islam, the Imams are perfectly able to give judgment on all matters of religious law and their judgment is always legally correct. To that end Imam Muhammad al-Jawad (as) like the other Imams of Ahl al-Bayt and the Prophets of Islam were born with extraordinary knowledge. To that end it is reported, that during his time in Baghdad he performed incredibly in a public debate with one of the leading scholars of the city, namely Yahya ibn Aktham, and publicly humiliated him.
Marriage and lifestyle during Abbasid rule[edit]
After Al-Ma\'mun had poisoned Ali al-Ridha to death he endeavored to show that the death had come by a natural cause. Al-Ma\'mun also brought al-Jawad (as) from Medina to Baghdad with the plan of marrying him to his daughter, Umul Fazal. Although the Abbasids made strenuous attempts to forestall it, the marriage was duly solemnised.
After living in Baghdad for eight years, al-Taqi and Umul Fazal returned to Medina. There he found his relationship with his wife strained and upon the death of al-Ma\'mun in 833 his fortunes deteriorated. Since Umul Fazal did not have any issues (children) Imam Muhammad Jawad (as) married Soumaneh, who gave him a son and successor, Ali al-Hadi. The successor to his father-in-law, Mamun\'s caliphate, was Al-Mu\'tasim. With the new Abbasid ruler in power al-Jawad (as) was no longer protected and his interests and position were imperilled by the dislike that al-Mu\'tasim had for him.
In 835, al-Mu\'tasim called al-Jawad back to Baghdad. The latter left his son Ali al-Hadi (the tenth Shi’ah Imam) with his mother Soumaneh in Medina and set out for Baghdad. He resided there for one more year, becoming a well known scholar and popular in debates.
Death[edit]
There are various accounts of the circumstances of his death.
Ibn Sheher Ashoob records[8] that Al-Mu\'tasim encouraged Umul Fazal to murder him. She duly poisoned him to death on the twenty-ninth of Dhu al-Qi\'dah, 220 Hijra (the 26th year after his birth).
Muhammad at-Taqi is buried beside the grave of his grandfather Musa al-Kadhim (the seventh Shi’ah Imam) within Al Kadhimiya Mosque, in Kadhimayn, Iraq – a popular site for visitation and pilgrimage by Shi’a Muslims.
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Description:
Imam Mohammed Taq i a.s
Muhammad al-Jawād or Muhammad at-Taqī (Arabic: الإمام محمد التقي الجواد) (Rajab 10, 195 AH – Dhu al-Qi\'dah 29, 220 AH;[1] approximately April 8, 811 AD – November 24, 835 AD) was the ninth of the Twelve Imams of Twelver Shi\'ism. His given name was Muhammad ibn ‘Alī ibn Mūsā, and among his titles, al-Taqī and al-Jawād are the most renowned. Muhammad al-Taqī was the shortest-lived of the Twelve Imāms, dying at the age of 25.[4]
Quotations related to Muhammad al-Taqī al-Jawād at Wikiquote
Contents
[hide] 1 Birth and family life
2 Early maturity
3 Marriage and lifestyle during Abbasid rule
4 Death
5 Timeline
6 See also
7 Notes
8 External links
Birth and family life[edit]
He was born on the tenth of Rajab, 195 AH. His mother was Khaizaran, also known as Sabika,[5] a woman from the family of Maria al-Qibtiyya.
Hakima, the sister of Ali ar Rida, is reported saying that on the night of al-Taqi’s birth her brother advised her to be present beside his wife. According to a tradition, al-Taqi at his birth looked at the sky and uttered confirmation of the Oneness of Allah and the prophethood of Muhammad and Walaya of Imam Ali.
Early maturity[edit]
He undertook the responsibility of Imamate at the age of eight years.
He was a child when his father was killed. He did not act upon childish or whimsical impulses and he accepted adult responsibility and behaviors at an early age. His possession of extraordinary knowledge at a young age is similar to that of the Islamic tradition of Jesus – a figure called to leadership and prophetic mission while still a child.[6]
The story of Mamun al-Rashid\'s first meeting with Imam Muhammad Jawad (as) is interesting. Once Mamun was passing a street in Baghdad with his soldiers. When the other children saw the caliph, they ran away but Imam Jawad (as) did not.
Noting this, Mamun al-Rashid stopped his carriage and asked, \"Young man, why did you not run away like the other children?\"
Imam Jawad replied calmly, \"For the following two reasons: Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked, and your horses may go around me.\"
Mamun al-Rashid was surprised with this mature reply and asked, \"What is your name?\"
\"Muhammad,\" came the reply. \"Whose son are you?\" asked Mamun al-Rashid. \"Son of Ali.\"
\"Ali son of who?\" said Mamun, \"Son of Musa, son of Jafar, son of Muhammad, son of Ali, son of Husayn, brother of Hasan, son of Ali the cousin and successor to Muhammad the Messenger of God\"
Mamun al-Rashid became even more surprised at the latter answer and rode on. During his hunt the hawk returned to him with a small fish in its beak. He returned toward the city. Once again, he found this young man who said he was Muhammad son of Imam Ali Ridha (as) who remained where he was left.
Mamun stopped his carriage near Imam Jawad (as) and said, \"What does this hawk do for me?\", then he changed his mind and hid the fish in his fist and said \"No, instead tell me, what is there in my fist?\"
Imam Jawad (as) replied, \"Allah has created tiny fish in the river. The hawks of kings sometimes catch fish from there and bring it to the Kings. These kings hide it in their fist and ask a member of the Ahlul Bayt of the Prophet, \"Tell me what is there in my fist.\"
Mamun al-Rashid said, \"Truly, you are the worthy son of Imam Ali Ridha (as). Mamun al-Rashid took the young Imam Jawad (as) with him, and let him live in a nearby house next to the Royal Palace.
Since Imam Muhammad Jawad inherited the responsibility of Imamate at a very small age, people became suspicious of his ability to lead the Muslim Ummah. To clear this misconception Yahya ibn Aktham who was serving as the Chief Justice of the Abbasid empire and was the most learned man of that time was called by Mamun al-Rashid to test his knowledge. Muhammad al-Taqi was asked a question concerning Islamic jurisprudence. The Imam was asked, \"What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram).\" Muhammad al-Taqi responded by saying, \"Your question is utterly vague and lacks definition. You should first clarify : whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?\"[7]
According to Twelver Shi’ah Islam, the Imams are perfectly able to give judgment on all matters of religious law and their judgment is always legally correct. To that end Imam Muhammad al-Jawad (as) like the other Imams of Ahl al-Bayt and the Prophets of Islam were born with extraordinary knowledge. To that end it is reported, that during his time in Baghdad he performed incredibly in a public debate with one of the leading scholars of the city, namely Yahya ibn Aktham, and publicly humiliated him.
Marriage and lifestyle during Abbasid rule[edit]
After Al-Ma\'mun had poisoned Ali al-Ridha to death he endeavored to show that the death had come by a natural cause. Al-Ma\'mun also brought al-Jawad (as) from Medina to Baghdad with the plan of marrying him to his daughter, Umul Fazal. Although the Abbasids made strenuous attempts to forestall it, the marriage was duly solemnised.
After living in Baghdad for eight years, al-Taqi and Umul Fazal returned to Medina. There he found his relationship with his wife strained and upon the death of al-Ma\'mun in 833 his fortunes deteriorated. Since Umul Fazal did not have any issues (children) Imam Muhammad Jawad (as) married Soumaneh, who gave him a son and successor, Ali al-Hadi. The successor to his father-in-law, Mamun\'s caliphate, was Al-Mu\'tasim. With the new Abbasid ruler in power al-Jawad (as) was no longer protected and his interests and position were imperilled by the dislike that al-Mu\'tasim had for him.
In 835, al-Mu\'tasim called al-Jawad back to Baghdad. The latter left his son Ali al-Hadi (the tenth Shi’ah Imam) with his mother Soumaneh in Medina and set out for Baghdad. He resided there for one more year, becoming a well known scholar and popular in debates.
Death[edit]
There are various accounts of the circumstances of his death.
Ibn Sheher Ashoob records[8] that Al-Mu\'tasim encouraged Umul Fazal to murder him. She duly poisoned him to death on the twenty-ninth of Dhu al-Qi\'dah, 220 Hijra (the 26th year after his birth).
Muhammad at-Taqi is buried beside the grave of his grandfather Musa al-Kadhim (the seventh Shi’ah Imam) within Al Kadhimiya Mosque, in Kadhimayn, Iraq – a popular site for visitation and pilgrimage by Shi’a Muslims.
Rahimpour Azghadi: Life, Merits and Sayings of Ayatollah Khomeini [Part 1] - Persian sub English
Part 1 of "A Proposal For Tomorrow", the popular Islamic television show on Iranian TV during the twentieth anniversary of Ayatollah Khomeini's demise. Mentions Ayatollah Khomeini's view,...
Part 1 of "A Proposal For Tomorrow", the popular Islamic television show on Iranian TV during the twentieth anniversary of Ayatollah Khomeini's demise. Mentions Ayatollah Khomeini's view, Khaled Islamboulli, Hamas, Hezbollah, a new party for oppressed people around the world regardless of religious beliefs, the definition of "Islamic" and "Republic", unity among Islamic sects, backgrounds and humanity in general, an explanation of the Wilayat al-Faqih principle that forms the pillar of Iran's politics and more.
Prof. Dr. Hassan Rahimpour Azghadi (Persian: ???? ??? ?????) is a lecturer, philosopher and political strategist and popular television personality in the Islamic Republic of Iran. His lectures are filmed and shown on the IRIB Channel 2 called "A model for tomorrow" (???? ???? ????), aired Fridays after the Jumu'ah prayers.
Azghadi has travelled throughout the world to give lectures, his focus is on social, political, and economic affairs in contemporary Islamic Iran. Some of the subjects he addresses are notably that of the Islamic Hijab (veil), Westoxification, American hegemony, Communism, Christianity, Lebanese Hezbollah, Jihad, Freedom, Marxism, Western moral corruption, nuclear energy, Shi'a Islam, Israel, Aristotle and Plato, Liberal Democracy, Islamic economics, political Islam but also youth affairs and social struggle.
Since the Islamic Republic's Revolution Day he has given a series of lectures on the life and sayings of the Ayatollah Khomeini.
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Part 1 of "A Proposal For Tomorrow", the popular Islamic television show on Iranian TV during the twentieth anniversary of Ayatollah Khomeini's demise. Mentions Ayatollah Khomeini's view, Khaled Islamboulli, Hamas, Hezbollah, a new party for oppressed people around the world regardless of religious beliefs, the definition of "Islamic" and "Republic", unity among Islamic sects, backgrounds and humanity in general, an explanation of the Wilayat al-Faqih principle that forms the pillar of Iran's politics and more.
Prof. Dr. Hassan Rahimpour Azghadi (Persian: ???? ??? ?????) is a lecturer, philosopher and political strategist and popular television personality in the Islamic Republic of Iran. His lectures are filmed and shown on the IRIB Channel 2 called "A model for tomorrow" (???? ???? ????), aired Fridays after the Jumu'ah prayers.
Azghadi has travelled throughout the world to give lectures, his focus is on social, political, and economic affairs in contemporary Islamic Iran. Some of the subjects he addresses are notably that of the Islamic Hijab (veil), Westoxification, American hegemony, Communism, Christianity, Lebanese Hezbollah, Jihad, Freedom, Marxism, Western moral corruption, nuclear energy, Shi'a Islam, Israel, Aristotle and Plato, Liberal Democracy, Islamic economics, political Islam but also youth affairs and social struggle.
Since the Islamic Republic's Revolution Day he has given a series of lectures on the life and sayings of the Ayatollah Khomeini.