Adding the third testimony in Tashahud

November 16, 2017 by Admin Posted in All Q&A, Dhikr, Rules of Prayer Tagged Adhan, Ashhadu anna alian waliullah, Dhikr, Imam Ali (as), Iqamah, Prayer, Shahada, Tashahud, Zikr

Question 268: Why do Usooli Shia Muslim consider Tashood cannot be changed with 3rd Sahada of Imam Ali AS. If azaan is added with Ali Un Wali Ullah.

Answer 268: As the prayer is Tawqifi act we must not add anything other than what shariat allowed us to do. Since, the third testimony is not a part of prayer we are not allowed to add it in tashahud.[1]

There are different narrations regarding zikr (recital) of Tashahhud. However, all jurisprudents consider what they have mentioned in their Manuals of Islamic Laws (Resalah) as sufficient. When it comes to reciting more azkar (plural of zikr) in Tashahhud, if one recites them without the intention of wurud (i.e. doing an act which has no religious origin or validation), there is no problem in it but if he recites with the intention of wurud, some scholars have allowed reciting an additional zikr keeping in view that some of the narrations have been accepted and others have not.[2] However, most of the jurisprudents have sufficed to the zikr that has been mentioned in the Manuals of Islamic Laws.

Fatawa:

Makarem Shirazi (ha): The precaution is that Tashahhud has to be recited as usual.

Saafi Gulpaigani (ha): Tashahhud has to be recited in the same way that has been prescribed in the book of Islamic Laws.

Noori Hamedani (ha): There is no objection in reciting the azkar without intention of wurud.

Sayyid Sistani (ha): The third testimony must not be recited in Tashahhud, as an obligatory precaution. It is recommended to recite the following zikr the second testimony in Tashahhud: “Arsalahu bil haqqi bashiran wa naziran bayna yada yis sa’ah, wa ashhadu anna rabbi ne’mar Rab wa anna Muhammadan ne’mar Rasul and then recite the salawat.”

For further information in this regards, please refer to the following answer:

Index: “Ashhadu anna aliyyan waliyyullah” in Adhan and Iqamah, answer 276.

– Facebook.

[1] . Imam Khomeini, Istiftaat, Vol. 1, Pg. 167.

[2] Grand Ayatollah Sistani (ha).

“Ashhadu anna aliyyan waliyyullah” in Adhan and Iqamah

November 15, 2017 by Admin Posted in Adhan and Iqamah, All Q&A, Rules of Prayer Tagged Adhan, Ashhadu anna alian waliullah, Imam Ali (as), Iqamah, Prayer, Wali

Question 276: Can someone provide the Sahih riwayahs from the Shi’i books which mention of Ash’hadu anna Ali’ un wali Ullah and the other phrase not included in conventional Aa’dhan?

Answer 276: In order to give a precise answer to the question, we shall follow up the discussion in three parts:

1) Is it basically okay to recite “Ashhadu anna alian waliullah” in Adhan or is it totally wrong and false?

2) If it is supposedly correct, is it a part of Adhan or not?

3) If it is not a part of Adhan, is there any problem in reciting it in Adhan without considering it as a part?

In order to reply to the first part of the question, it would first be necessary to deal with the meaning and import of the word “wali”.

Meaning of “wali”:

A) Wali in the sense of being a guardian or custodian: There are many Quranic verses in which the word “wali” has been used in the same meaning e.g. “You have not besides Him any guardian or any intercessor”.[1]
B) Wali in the sense of being a close friend[2]: There are also verses in the Quran with the word “wali” meaning friend. One of those verses is the following: “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.”[3]
C) Wali in the sense of helper and aide[4]: The Holy Quran says, “And the believers, men and women, are protecting friends one of another.”

Without doubt, there is no objection or problem in using “Waliullah” for believers in the second and third meaning (friend and helper). In fact, there are traditions transmitted by both Shiite and Sunni narrators with the word “wali” used in these meanings.[5]
As for the first meaning, it should be said that there are many narratives in which Ali (a.s.) has been introduced as the guardian, master and more entitled to be in authority in the same way as Holy Prophet (pbuh) was. Of course, Ali is a divinely-appointed leader; he was appointed as guardian and master of the Ummah by God in the same way as Prophet Muhammad (pbuh) was appointed as the Messenger of God.

As for whether “Ashhadu anna aliyyan waliyyullah” is a part of Adhan or not, there are narrations from the Ahlulbayt (a.s.) which expressly state that Adhan consists of eighteen sentences. Those sentences are the following:

Allahu Akbar, Allahu Akbar, Allahu Akbar; Ash hadu an la ilaha illal lah, Ash hadu an la ilaha illal lah; Ash hadu anna Muhammadan Rasu lul lah, Ash hadu anna Muhammadan Rasu lul lah; Hayya’alas Salah, Hayya’alas Salah; Hayya’alal Falah, Hayya’alal Falah; Hayya’ala Khayril ‘Amal, Hayya’ala Khayril ‘Amal ; Allahu Akbar, Allahu Akbar; La ilaha illal lah; La ilaha illal lah.[6]

Thus, “Ashhadu anna aliyyan waliyyullah” is not a part of Adhan. Shia jurists have issued verdicts on the basis of these narrations saying that the third testimony is not a part of Adhan.

Sayyid Sistani (ha) says: Ash hadu anna Amiral Mu’minina ‘Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.[7]

Imam Khomeini (may Allah bless him) says in this regard: “Adhan consists of the following 18 sentences: Allahu Akbar four times; Ash hadu an la ilaha illal lah; Ash hadu anna Muhammadan Rasu lul lah; Hayya’alas Salah; Hayya’alal Falah; Hayya’ala Khayril ‘Amal; Allahu Akbar; La ilaha illal lah each two times.” Then he says, “Ash hadu anna Aliyyan Waliullah is not a part of either Adhan or Iqamah.”[8]

The next question that has to be dealt with is: Does reciting “Ashhadu anna alian waliullah” affect the prayers or not?
Obviously, there is a problem in reciting the third testimony as a part of Adhan. Some have said that if it is recited in such a way that it does not sound to be like one of the sentences of Adhan, there would be no problem.[9] At the most, the spurious argument that is likely to be raised is that reciting the third testimony is a mere bid’ah (innovation).

Considering that bid’ah means adding to the religion what is not a part of it, if someone considers this sentence to be a part of Adhan and recites it with such an intention, it is bid’ah and forbidden. However, since none of the Shiite jurists and grand scholars considers it as a part of Adhan and if someone recites it in a way such that it does not turn out to be like one of the sentences of Adhan and Iqamah, it would not be bid’ah and there would be no problem in it.

In addition, we come across narrations in our textual resources which say that whenever a person testifies to the prophecy of Holy Prophet (pbuh), he should also testify to the successorship (wilayah) of the Commander of Faithful, peace be upon him.

In any case, the reason why Shiite jurists allows the recitation of the third testimony in Adhan, not as a part, lies in the unrestricted narratives which say: “Whenever you testify to the oneness of God and the prophecy of Muhammad, you should testify also to the mastership of Ali bin Abi Tablib (a.s.).” Since this narrative is absolute and unrestricted, it includes Adhan and Iqamah also. Therefore, whenever someone testifies to the oneness of God and prophecy of the Holy Prophet (pbuh), he will also testify to the wilayah (guardianship) of the Commander of Faithful, Ali (a.s.) and this does not at all imply that the third testimony is a part of Adhan.

Also, there are special narrations which confirm the validity of reciting the third testimony in Adhan.[10] Hence, considering the lofty rank and position of the Commander of the Faithful, there would be no problem in reciting “Ali waliullah” in Adhan and in the Talqin (a funeral rite) of a dead body with the intention of Qurbat (seeking nearness to God) or Tabarruk (as a blessing), not as a part.

It is to be noted that many Sunni scholars admit that the sentence “al-salaatu khayrun min al-nawm” (prayer is better than sleep) is not a part of Adhan and it is one of the innovations of the second caliph. It has been reported from Malik bin Anas that the Muezzin (one who calls for prayers) went to Umar to wake him up for Fajr prayers. He saw Umar sleeping. Then he said, “al-salaatu khayrun min al-nawm”. Umar then ordered him to recite this same sentence in Adhan also.[11]

The question is that what justifies the recitation and inclusion of this sentence (i.e. al-salaatu khayrun min al-nawm) in the Adhan for Fajr prayers by Sunnis? Is it comparable with what the Shiites are reciting and which has many narrations authenticating and confirming it?

For further information in this regards, please refer to the following answer:

-1 Facebook.

-2 Facebook.

[1] . Al-Sajdah: 4.

[2] . Tabari Kiyaharasi, Abul Hasan Ali bin Muhammad, Ahkaamul Quran (Al-Kiyaharasi), vol.3, pg.83, Darul Kutub al-Ilmiyah, Beirut, 1405. A.H.

[3] . Fussilat: 34.

[4] . Ibn Mazur, Muhammad bin Mukram, Lesan al-Arab, vol.15, pg.407, Dar Sadir, Beirut, 3rd edition, 1414 A.H.

[5] . Ibn Abi Hatam, Abdur Rahman bin Muhammad, Tafsir al-Quran al-Azim (Ibn Abi Hatam) vol.2, pg.675, published by Maktabat Nazar Mustafa al-Baz, 3rd edition, 1419 A.H.

[6] . Saduq, Man La-yahzuruhul Faqih, vol.1, pg.289-291, Jame’ah Mudarresin Publications, Qom, 1413 A.H.

[7] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Adhan and Iqamah.

[8] . Tauzihul Masail (with connotation), vol.1, pg.519, issue No.918.

[9] . Ibid.

[10] . Vide: The Third Testimony in Adhan, Iqamah and Prayers.

[11] . Malik, Muwatta, vol.1, pg.210, al-Islam website: www.al-islam.com.

What happened to Zuljanah in Karbala?

November 13, 2017 by Admin Posted in All Q&A, Imam Hussain as, Miscellaneous, Muharram, The Fourteen Infallibles Tagged Ashura, Horse, Imam Hussain (as), Karbala, Ubayd Allah ibn Ziyad, Zuljanah

Question 166: What happened to Imam Hussein’s horse (Zuljanah) in Karbala?

Answer 166: The writers of books on what happened on Ashura (these books are referred to as ‘maqatil’) have not mentioned much about what happened to Zuljanah. What is mentioned is that he made his mane bloody with the blood of the Imam and returned to the tents neighing very highly.[1]

When the household of the Imam heard Zuljanah they came out of the tents and found out that the Imam had been martyred.[2] But, some of the later maghatel like Nasekhul-Tawarikh have extended saying that Zuljanah banged his head to the ground so much that he died[3], some say that Zuljanah had been killed before the martyrdom of Imam Hussain (as) and Imam himself fought against Ubayd Allah ibn Ziyad till has been martyred[4] or that Zuljanah threw himself in the Furat (the river in Karbala that Imam Hussain was denied water from).[5]

For further information in this regards, please refer to the following answer:

Index: Every day is Ashura and Every Place is Karbala, answer 071.

Index: The Wedding of Hadrat Qasim in Karbala on the Day of Ashura, answer 605.

Index: Enemies killed by Imam Hussain (as) in Karbala on the Day of Ashura, answer 598.

[1] . Biharul Anwar, Majlesi, Vol. 44, Pg. 321, A.H. 1404.

[2] . Qummi, Muntaha al-Amaal, Vol. 2, Pg. 910.

[3] . Ibid, Pg. 909.

[4] . Refer to: Tahqiq wa Pegouhish dar Tarikh Zendegani Imam Hussain (as), Pg. 684.

[5] . The ziyarah of Nahiyah Muqaddasah; Amaliyy of Sheikh Saduq, pg. 163; Mirza Muhammad Taqi Sepehri, Nasekhul-Tawarikh, vol. 6, pg. 2.

Permissibility of using JJH for the Imams (pbuth)

November 9, 2017 by Admin Posted in All Q&A, Theology Tagged Allah, Attribute, Imams, Infallibles, Jalla jalālahu, JJH

Question102: Is it permissible to use JJH with Imam’s names whereas it has been always attached with Almighty but nowadays some groups have started this new issue?

Answer 102: Some of these names and attributes are only suitable be applied for Allah (SWT) the Almighty, according to traditions and common law. All Muslims and even our Infallibles (PBUTH) have only applied the JJh (Jalla jalālahu: meaning May His glory be glorified) for Allah (SWT), only. There is no tradition in which our Infallibles have applied it for themselves.[1]

(1) Considering the meaning of such names, there would be no problem to use this name (JJh) for our infallible Imams (PBUTH), however, we are forbidden to exaggerate about them (AS) by using some names and attributes which are specialized for Allah (SWT), only. In the Holy Quran Allah (SWT) says, “Say [O, Messenger!]: “I am only a human Being like you; it is revealed to me that Allah is the only God to be worshipped.”[2]

(2) According to a tradition, we are recommended not to put ourselves in a position of accusation. Thus, if we use such names and attributes for the Imams (PBUTH) those disbelievers would accuse us.[3]

(3) In this regards, in the Holy Quran Allah (SWT) says, “O, you who believe! Do not say: “Raena” to the Messenger, but say: “Unzurna” listen to this admonition And [know that] for the disbelievers There is a painful Torment.” ((Yââ ayyohalladhêna ââmanô lâ taqôlô râ’enâ waqôlônẓornâ wasma’ô Walelkâferêna ‘adhâbon alêm)).[4]

(4) Since, the word Raena has had a bad meaning (curse) according to Jewish people of that time, Allah (SWT) has said Do not say Raena to the Holy Prophet, Say Unzorna (Watch over us) instead.

(5) In other verse of the Holy Quran Allah, the Almighty says: “Some of Yahudis [the Jews] Deliberately displace words from their Original places] to alter the meaning [And] for example [they say] to The Messenger [:” We heard your word And we disobeyed”] or they say: [” Hear And let you hear nothing!” Or they say:” Raena” with a twist of their tongues And a taunt to Islam; and if] instead [Only they had said:” We hear and obey”, And] had said: [” Do have consideration For us to understand what you recite”, it Would have been better for them and More proper; Allah has cursed Them for their disbelief; so they will Not believe except a few of them.”[5]

(Menalladhêna hâdô yoḥarrefônalkalema ‘ammawâḍe’ehê wa yaqôlôna same’nâ w’aṣaynâ wasma’ghayra mosma’ewwarâ’enâ layyam belsenatehem waṭa’nan feddên Walaw annahom qâlô same’nâ wa aṭa’nâ wasma’wanẓornâ lakâna khayrallâhom wa aqwama walakella’anahomollâho bekofrehem falâ yomenôna ellâ qalêla)

Conclusion: According to above mentioned verses of the Holy Qur’an and those traditions, we are not recommended to use such divine names and attributes for the Infallibles (PBUTH).

Wearing Gold and Silk is forbidden for a Male Muslim

November 7, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous, Rules of Prayer, Things which invalidate prayers Tagged Garment, Gold, Men, Muslim, Platinum, Prayer, Silk, Silver

Question 485: Assalamu alaikum! Could you please advise if wearing gold-plated (only surface of the watch is covered by gold dust) watch is halal or haram.

May Allah bless you!

Answer 485: According to maraja’, it is not permissible for men to adorn themselves with whatever is called gold irrespective of whether the gold is yellow or red or white.[1]

There is no objection in making the frame of gold for a watch, and keep it with oneself (while offering prayers).[2]

But, if it is a gilt watch, maraja have different opinion about it as follows:

Khamenei (ha), if it is considered as gold it would be impermissible for men to wear it.

Sistani (ha), there is no objection in it.

Safi Golpayegani (ha), if it really contains gold it is impermissible.

Note: If there is a little gold used in it that it is not considered to be gold in the common view (Urf), there would be no problem in wearing it.[3]

If it is not hanging, though it may be in pocket, there is no objection in it! [4]

Regarding other metal, if it is known through checking a metal with an expert that it is white gold, it is haram (forbidden) for men to wear it. As for wearing silver, there is no problem in wearing it.

If a metal is called white gold, it is in fact the yellow gold which becomes white when a white metal is blended with it; therefore it is haram. In case, however, there is so little gold in it that it is not considered to be gold in the common view, there is no problem in wearing it. As for wearing platinum, there is also no objection in wearing it.[5]

Silk: The garment of men, while offering prayers, should not be made of pure silk, rather it is not lawful for men even when they are not offering prayers, although, according to the more cautious opinion, it is something which alone is not sufficient for offering prayer, as a waistband or a cap or the like. Pure silk also includes what is made of raw silk, such as a waistband or a cap or the like. Pure silk also includes what is made of raw silk, though it is permitted for women, even when offering prayers, and for men in the event of necessity or war.

What is for bidden for men is wearing garments made of silk, but there is no objection in making silken carpets or bed sheets and lie on them or blankets etc. and cover themselves with them when sleeping. So also there is no objection in stitching buttons of garments with silk, or decorate the garments with braids and laces made of silk, in the same way as it there is no objection in making the covers for wounds, abscesses and preventives for those suffering from incontinence of urine.

Rather, there is no objection even in patching garments with silk or making the borders of the garments with silk, provided that they are not to the extent that they may be called silken, and in case of borders for garments, it is more cautious that they should not exceed four fingers when joined together in width. Rather it is more cautious to observe this measurement even in case of the patches of silk on the garments.[6]

If a person doubts whether a garment or ring is made of gold or anything else, it shall be permissible to wear them, and offer prayers wearing them.[7]

Shia Ithna Ashari is Jafari school of thought

November 6, 2017 by Admin Posted in All Q&A, Miscellaneous, Recognition of Religion, Theology Tagged Ahlul Bayt, Imam Jafar, Imammiyyah, Ithna Ashari, Jafari, School of thought, Shia, The Twelver

Question 111: The Jafari school of Thought are all who follow the school Shi’a? And is there any who follow this school who are not Shi’a? Are Shi’ah Ithna Ash’ari, Jafari?

Answer 111: Jafri is a surname commonly associated with those who are the descendants of the 6th Imam, Ja’far al-Sadiq (as), who was a direct descendant of Imam Ali (as) and the holy Prophet Muhammad (pbuh).

The meaning of Ja’fari sect is the Twelver Shia. Imam Ali (as) is their first infallible Imam and their last Imam is Mahdi (as). There are other names for the followers of this holy sect as follows:

Imamiyyah, Ithnā‘ashariyyah and the twelver Shia. Ja’fari is also used as another name for the Twelver Shi’is. The Twelver theology, which mainly consists of five principles [as] has formed over the course of history on the basis of the teachings of the Holy Qur’an, and hadiths from the Holy Prophet Muhammad (saws) and the Twelve Imams (pbuth) especially Imam Jafar al-Sadiq (as).

So, those who follow this school of thought are called Shia.

Note: The Ithna Ashari School is not the only group that identify as Shia but it is the majority of Shia consisting of about 85% of Shia. In addition, there are a small minority of follows from the School of Ahlul Sunnah wal Jamaah (Sunni) who love the Ahlulbayt (as) but don’t follow the hadith of the 12 Imams (as) nor disassociate with their enemies.

For further information in this regard, please refer to the following answer:

Index: The differences and similarities between Shia and Sunni, answer 187.

Index: Shia answers: The Term Shia in Quran, answer 129.

Copyrights / Steal from Non-Muslims

November 5, 2017 by Admin Posted in All Q&A, Dealing with Laws in non-Muslim Countries, Islamic Laws, Miscellaneous Tagged Company, Download, Guarantee, Non-Muslims, Pirate, Private, Public, Software, Steal, video games

Question 608: I am interested in this ruling saying parade video games are permissible to download. Would you be able to comment on what differentiates this from other forms of theft? Here in Australia there was an advertising campaign where they showed downloading pirated movies alongside other forms of theft. “You wouldn’t steal a car”, “You wouldn’t steal a wallet”, “Piracy is stealing”, read the captions. I have my own answer to this but am interested in one from a religious perspective.

Answer 608: Usurpation and forcible acquisition of the property of non-Muslims in non-Muslim countries is not permissible, if they are not at war with Muslims. And even if they are at war with Muslims it is still better that Muslims not do that, according to Ayatollahs Makarim, Khamenei, Fadhil Lankarani and Bahjat (ra).

It is neither permissible to steal from the private as well as the public property of non-Muslims, nor vandalize it, even if that stealing or vandalizing does not tarnish the image of Islam and Muslims. Such an act is counted as perfidy and violation of the guarantee given to non-Muslims indirectly when one asked permission to enter or reside in that country. And it is forbidden to breach the trust and violate the guarantee in regard to every person irrespective of his religion, citizenship, and beliefs.[1] But, regarding pirate video games or other software from non-Muslim companies in non-Muslim countries that don’t have any contract with Islamic countries for observing the mutual rights, our maraja’ say: You are allowed to download such products without their permission. Also, if there is a link by which everyone except our Islamic nations whom such companies made an order to stop us from downloading there would be no problem to download such products.[2]

Sayyid Sistani (ha) says: Copyrights must be respected; it is not permissible to copy a software product, if it is against the law. His Excellency also says about using cracked software: If someone else has cracked the software, you can use it.[3]

For further information in this regards, please refer to the following answer:

Index: Rules concerning Pirate Video Games from companies, answer 001.

[1] . The official website of the office of Sayyid Sistani (ha), Dealing with laws in non-Muslim countries » General Rules.

[2] . Ayatollah Khamenei, Ajwabat al-Istiftaat, rules concerning Copy Right. Adopted from answer 001.

[3] . The official website of the office of Sayyid Sistani (ha), rules regarding Copyrights.

Taking wages for reciting holy Quran or eulogy

November 4, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous Tagged Eulogy, Maddahi, Majlis, Noha, Quran, Reciting, Teaching, Wage, Zakir

Question 451: Most of the Zakirs, Ulama are taking handsome amount of reciting majalis and noha. Is taking wages for reciting holy Quran or eulogy permissible in our fiqh?

Answer 451: There would be no problem for a Maddah, Zakir (eulogist) or a Qari (reader) to take wage for eulogizing (Maddahi) or reciting the holy Quran, though it is better for him/her not to take any.[1]

Grand Ayatollah Sayyid Sistani (ha) says: Taking wages for teaching Mustahab things is permissible. Taking wages for teaching obligatory acts of prayers is haraam.[2] As a result there is no problem in taking wages for reciting the holy Quran or eulogizing for Ahlul Bayt (pbuth).

[1] . Majma al-Masael, by Golpayegani, Vol. 2, Pg. 56; Tawzih al-Masael of maraja’ (with annotation of Imam Khomeini), Vol. 2, Pg. 9331, Q 76; The official website of the office of Sayyid Sistani (ha), rules concerning Job, question 12.

[2] . The official website of the office of Sayyid Sistani, Obligatory acts relating to Namaz » Qir’at (reciting the Surah Al-Hamd and other Surah of Holy Qur’an), issue 1008.

Meaning of Jihad in Islam and the holy Quran

November 3, 2017 by Admin Posted in All Q&A, Ethics and Mysticism, The Holy Quran Tagged Islam, Jihad Akbar, Jihad Asghar, Quran

Question 296: I want to ask what’s the actually meaning of Jihad? Give me references too.

Answer 296: Jihad means to strive or struggle. It is divided into two divisions: Jihad Akbar (major) and Jihad Asghar (miner). Jihad Asghar means to confront and strive hard against unbelievers and hypocrites whom they are Islam’s enemies.[1]

Jihad Akbar means to strive hard only for our own soul and purify our soul from sin (i.e. the soul that forces us to commit sin. This kind of soul is called Nafs Ammarah). We don’t have to despair of the mercy of Allah and withhold our soul and bear patiently that which befalls us.[2]

According to the Holy Quran, Jihad means to strive and endure difficulties and hardships, however the higher level of Jihad is for those who strive hard with their property and their persons in the way of Allah, the Almighty.[3]

Some say it is divided into some divisions as follows:

Jihad in general: “Allah shall grant to the strivers above the holders back a mighty reward”[4]
Jihad in the way of Allah: “Surely those who believed and those who fled (their home) and strove hard in the Way of Allah, these hope for the mercy of Allah And Allah is Forgiving, Merciful”[5] Also, “And (as for) those who strive hard for Us, We will most certainly guide them in Our ways And Allah is most surely with the doers of good”
Higher Jihad: “And strive hard in (the way of) Allah”.[6]
According to practical mysticism, Jihad means to persuade ourselves to endure hardships and difficulties which are the cause of effectiveness on health and create bodily exhaustion.[7]
Jihad for soul in the way Allah’s orders: the Holy Prophet (pbuh) has said: Striver is one who strives hard for his own soul in the way of Allah.[8]
Striving for providing livelihood. Striving for providing livelihood is one of the most important tasks and struggles as it is narrated: Whomever strive for providing livelihood for his own family is like one who strive in the way of Allah.[9]

For further information in this regards, please refer to the following answer:

Index: Whoever knows himself knows his Lord / Man Arafa Nafsahu, Faqad Arafa Rabbahu, answer 274.

[1] . Surah Tahrim, verse 9; Surah Tawbah, verse 73.

[2] . Surah, Ankabout, verse 6.

[3] . Surah Baqarah, verse 218

[4] . Surah Nisa, verse 95.

[5] . Surah Baqarah, verse 218.

[6] . Surah Hajj, verse 78.

[7] . Ibn Arabi, Al-Fotouhat al-Makiyyah, Vol. 2, Pg. 132, Dar e Sader, Beirut.

[8] . Nahj al-Fasahah, Pg. 778, Donyae Danish Publication.

[9] . Sadr al-Din Shirazi, Shrhe Usul al-Kafi, Vol. 1, Pg. 433.

Mukhtar al-Thaqafi according to Shia

November 1, 2017 by Admin Posted in All Q&A, History Tagged Hanafiyah, Mukhtar al-Thaqafi, Shia, Ubaidullah bin-Ziad, Umarbin Saad

Question 094: What is the shia opinion of Mukhtar al-Thaqafi?

Answer 094: There are two different opinions about Mukhtar al-Thaqafi. Some commended him and others blamed him.

The following are some reliable traditions in which Mukhtar has been commended and accepted by scholars of hadith and Rijal sciences:

Based on reports in history books, Mukhtar killed Umar bin Saad and sent his head along with some money to Muhammad bin Hanafiyah. Seeing Umarbin Saad’s head, Muhammad bin Hanafiyah prayed for Mukhtar as such, “O Allah, grant Mukhtar the best of rewards on behalf of Muhammad (saws) and his Ahlul-Bayt[1].”

Indeed, according to another tradition which has been related by Kashi in his book, it says, “When Ubaidullah bin-Ziad and Umar bin Saad heads were brought to Imam Zainul Abedeen (a.s), the Imam prostrated praising and thanking Allah (SWT) and praying for Mukhtar and wishing him well[2].”

Based on a another report by Ya’qubi, Ubaidullah bin Ziad’s head was sent to the fourth Imam, Imam Sajjad (a.s) and Umar bin Saad’s head were sent to Muhammad bin Hanafiyah. It was said, “Do not blame Mukhtar, because he killed our enemies[3].”

However, there were some traditions in which Mukhtar has been blamed,[4] but most of Shia scholars haven’t approved such traditions[5].

For further information, please read the following answer:

Index: The number of soldiers who came to Karbala to fight against Imam Hussain (as), answer 568.

Index: Enemies killed by Imam Hussain (as) in Karbala on the Day of Ashura, answer 598.

[1] . Ibn A’tham Kufi, Ahmad bin A’tham,al-Fotuh, researched by, Shiri, Ali, vol.6, p. 247, Dar al-Azwaa, Beirut, 1411 A.H; al-Bedayah wa al-Nehayah, vol.8, p. 274; Balazari, Ahmad bin Yahya, Ansaab al-Ashraf, researched by Zakaar, Suhayl,Zarkali, Reyadh, vol.6, p. 406, Dar al-Fikr, Beirut, 1417 A.H.

[2] . The Arabic version of the report is as under: «أَنَّعَلِيَّ بْنَ الْحُسَيْنِ(ع)لَمَّاأُتِيَ بِرَأْسِ عُبَيْدِ اللَّهِ بْنِزِيَادٍ وَ رَأْسِ عُمَرَ بْنِ سَعْدٍخَرَّ سَاجِداً وَ قَالَ الْحَمْدُلِلَّهِ الَّذِي أَدْرَكَ لِي ثَأْرِيمِنْ أَعْدَائِي وَ جَزَى الْمُخْتَارَخَيْراً» Kashi, Muhammad bin Umar, Ikhtiyar Ma’refat al-Rejal, researched and edited: Shaykh Tusi, Muhammad bin Hasan, Mustafawi, Hasa, p. 127, Mashad University Press, first edition, 1409 A.H.

[3] . Biharal-Anwar, Vol. 45, Pg. 343.

[4] . Bihar al-Anwar, Vol. 45, Pg. 343; Ibid, Pg. 126.

[5] . Mojam al-Rijal, Vol. 18, Pg. 100.