Imam Ali (as) Gave Bay’ah (Allegiance) to Abu Bakr?

May 17, 2017 by Admin Posted in All Q&A, Imam Ali as Tagged Bay’ah (allegiance), Caliphate, Enshrouding, Funeral, Imam Ali (as), Khutbatul Shaqshaqiyya, Saqifah, the Holy Prophet (pbuh)

Question 260: Was Bay’ah (allegiance) performed by Imam Ali (as) or was it not taken? Did the caliphate have Imam Ali’s (as) silent approval?

Answer 260: When Imam Ali (as) has been carrying the funeral of the holy Prophet (PBUH) such as washing and enshrouding -in accordance with the Will of the Prophet (s)- the event of Saqifah happened.

According to some narrations, Imam Ali (as) abstained from supporting and giving the bay’ah to Abu Bakr until after Lady Fatima (sa) passed away.[1] When the Imam (as) saw people turned their face away from him (as), he was compelled to give bay’ah to him.

Why didn’t Imam Ali fight is a typical Sunni argument? Some Shia narrations indicate that if Imam Ali had 40 men he would have fought, but his much smaller group of followers meant that if Imam Ali had fought for the leadership, the nascent and young Muslim state would have been ripped into shreds, and in all honesty, Islam probably wouldn’t exist today.

Assuming Imam Ali did give bayah, this does not mean to say he considered Abu Bakr’s rule legitimate. Nay, he only paid allegiance for the greater good, and that was to reconcile the nation. His views remained the same, and are expressed most famously in Khutbatul Shaqshaqiyya, delivered during his reign as caliph.

What was of dire importance to Imam Ali (as) and the other imams, to the extent that they sacrificed everything, even their lives for it, was the preservation of Islam. It was for the preservation of Islam that Imam Ali (as) would cooperate with the khalifahs and give them the best consultation he could, whenever needed.

The reason being that the imam didn’t want anything for himself; anything he wanted was for Islam’s flourishing and since, in any case, Abu Bakr and Umar were the heads of the Islamic state then, and opposing them, in that sensitive and pivotal time in which Islam was expanding its boundaries and there were conquests, and Islam had many adversaries, and the Roman and Persian empires were great threats, Imam Ali (as), through his deep insight, took the right stances, not making Islam any more vulnerable than it already was, and in this way, putting an end to the dreams of the enemies of Islam taking advantage of the circumstances.

What was asserted in the question about Imam Ali (as) accepting the caliphate of the khalifahs, isn’t correct, because on top of all the objections and oppositions he had before the martyrdom of Lady Zahra (as), in the following years, especially during his own rule, he would strongly criticize their actions and would question their caliphate itself. The third sermon of the Nahjul-Balaghah, known as the sermon of Shiqshiqiyyah, is clear evidence of this claim

In this sermon, the imam (as) says: “…Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations…”

We must say that those taking care of the issue of caliphate acted so fast that they didn’t even wait for the prophet to be buried so that they could at least consult with the Harun of the Muslim nation (meaning Imam Ali (as)), and as was said, considering the pressure and propaganda that was dominant at the time and the danger of conflict breaking out between two of the Ansar’s tribes, they rushed in doing bey’ah with Abu Bakr without any further ado, although some of them regretted their bey’ah later, when Lady Fatimah (as) said some things to them and asked them to support Ali (as); they said: If you had told us these things earlier, we would have never preferred anyone over Ali (as)![2]

Did they give Imam Ali (as) a chance to voice his opinion? The only way such a thing seems possible is if he had abandoned the prophet’s body like everyone else and tried to get his right too! This is something that the imam was avoiding, or else he could have done that too. As he himself says: “We have a right that if we are given, then all the better, and if we are denied it, we prefer to, as the second person (and not the caliph), to ride the back of the camel, no matter how long that takes.”[3]

In addition to all of this, the Shia believe that imamate and leadership of the Muslim nation can only be determined by divine decree, therefore, considering all of the clear injunctions by the prophet about Imam Ali (as) being his successor, there remains no room for any of these theories and conjectures, because when there is a nass or legal injunction, all ijtihad and personal opinions are invalid.

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

Index: Shia consider Abu Bakr, Umar and Uthman as Hypocrite, Q 265.

[1] . Tabari, Tarikh al-Umam wal Moluk, Vol. 2m Pg. 448, Istiqamat publication, Cairo.

[2] Muhammad Baqir Majlisi, Bihar al-Anwar, vol. 30, pg. 124, Al-Wafa’ Publications, Beirut, 1404 (AH).

[3] Nahjul-Balaghah, pg. 472, Dar al-Hijrah Publications, Qom.

The Signs of the Re-Emergence, according to ibn Mahziyar Ahwazi

May 14, 2017 by Admin Posted in All Q&A, Imam Mahdi as Tagged Ahwazi, Dabbatul Ardh, Dajjal, ibn Mahziyar, Imam Mahdi, Kaaba, Occultation, Safa and Marwa, Sufyani

Question 072: I read this in the book ‘Scale of Wisdom’: Imam al-Mahdi (AS) said, when ‘Ali b. Mahzyar asked him, ‘O my master, when will this rule be?’ ‘When the way between you and the Ka’bah will close). Nur al-Thaqalayn, v. 5, p.461, no. 3. What does it mean by the way to the Ka’bah will be closed? Is it telling of a time that no one will be able to make Hajj? Does evil close the way, or is there no longer a need to go to the Ka’bah when al-Mahdi reappears?

Answer 072: Tthe hadith is regarded as one of the signs of re-emergence of Imam Mahdi (ajtf) according to the book al-Ghaybah and Kamal al-Din, but it is not actually one of the signs which will certainly occur. In short, the signs fall under two categories. One group consists of those signs which will certainly occur, foreshadowing the re-emergence: the rebellion of Sufyani, the rebellion of Yamani, the burst of a heavenly cry, the murder of an innocent soul, the sinking of the army of Sufyani into the desert ground, the rebellion of Dajjal. The remaining signs are not certain and as such might not occur. This hadith is not among those signs which will certainly occur. Read More

Name, Titles and Lineage of Imam Musa Kadhim (AS)

May 5, 2017 by Admin Posted in All Q&A, Imam Kadhim as Tagged Banu Hashim, Hamidah Barbariyah, Imam Musa Kadhim, Kadhemayn, Kadhemiyah, Musaffah, Quraish Cemetery

Question 030: Can you please tell me the Name, Titles and Lineage of Imam Musa Kadhim (AS)?

Answer 030: His holy name was Musa son of Ja’far, son of Muhammad Baqir, son of Ali (Zainul Abedin), son of Hussein, son of Ali, son of Abu Talib.[1] Imam Musa Kadhim (A.S.) was born in Abwa[2] (a place between Makkah and Medina) on Sunday seventh of Safar 128 A.H. According to the most famous report,[3] he was poisoned in the year 183 A.H.[4] in Harun al-Rashid’s prison where he succumbed to death and was martyred. He was then buried in the western part of Baghdad in a grave known as Quraish Cemetery.[5] That place is now known as Kadhemayn or al-Kadhemiyah.

Sheikh Mufid says: “In this graveyard Banu Hashim, tribal leaders and nobles used to be buried.”[6]

Imam Kadhim’s mother was called Hamidah Barbariyah.[7] She was also called Hamidah Musaffah[8] but Ibn Shahr Ashub is of the view that Hamidah Musaffah was the daughter of Sā’d Barbari nicknamed “Lu’lu’a”, mother of Musa bin Ja’far (AS).[9]
‘Abd Salih, Kadhim,[10] Sabir[11] and Amin[12] are some of the nicknames of the Imam. Indeed, among these nicknames, Kadhim is the most famous of them.[13]

Sheikh Mufid says, Aba Ibrahim, Abal Hasan and Aba Ali are the Imam’s patronymics.[14] Some have considered Abul Hasan, the First, Abu Ibrahim,[15] and Abu Ismail[16] as his patronymics.

For further information, please read the following answer:

Index: The unmarried daughters of Imam Kadhim as / Fatima Masumah sa, answer 027.

[1] . Ibn Toulun, Shamsuddin, Muhammad al-Aemmah al-Ithna Ashar, p. 89, Al-Razi Publications, Qom (date uknown).

[2] . Sheikh Mufid, al-Irshad fi Ma’refat Hujajillah ‘Alal ‘ibad, vol.2, p. 215, Congress on Sheikh Mufid, Qom, first edition, 1413 A.H; Tabarsi, Fazl bin Hasan, E’lam al-Wara be-A’lam al-Huda, vol.2, p. 6, Aalulbayt (AS) Institute, Qom, first edition, 1417 A.H.

[3] . According to some other reports, the Imam was martyred in the year 181 A.H. See, Amin Ameli, Sayyid Mohsen, A’ayan al-Shi’ah, vol.2, p. 5, Dar al-Ta’aruf, Beirut, 1403 A.H. According to some other reports, he was martyred in the year 186 (Kashefi Sabzewari, Mullah Hussein, Rawdhat al-Shuhada, p. 514, Navid Islam, Qom, third edition, 1382 ). Yet, according to another repot, he was poisoned to death in the year 188 A.H. (A’ayan a-Shi’ah, vol.2, p. 5).

[4] . Sheikh Mufid, al-Irshad fi Ma’refat Hujajillah ‘Alal ‘ibad, vol.2, p. 215; Tabarsi, Fazl bin Hasan, E’lam al-Wara be-A’lam al-Hoda, vol.2, p. 6; Muhaddith Arbili, Kashf al-Ghummah fi Ma’refat al-Aemmah, vol.2, p. 747, Al-Radhi Publications, Qom, first edition, 1421 A.H.; Imad al-Tabari, Hasan bin Ali, Tuhfat al-Abrar fi Manaqib al-Aemmah al-Athar (AS), p. 168, Mirath Maktub, Tehran, first edition, 1376 (Solar calendar).

[5] . Ibn Shahr Ashub Mazandarani, Manaqib Aal Abi Talib, vol.4, p. 323 and 324, Allamah Publications Institute, Qom, 1379 A.H.

[6] . Sheikh Mufid, al-Irshad fi Ma’refat Hujajillah ‘Alal ‘ibad, vol.2, p. 342.

[7] . Ibid, p. 215, E’lam al-Wara Bi A’alam al-Wara, vol.2, p. 6; Husseini Ameli, Sayyid Taaj al-Din, Al-Tatimmah fi Tawarikh al

Aemmah (AS), p. 106, Be’athat Institute, Qom, first edition, 1412 A.H.

[8] . E’lam al-Wara Bi A’alam al-Wara, vol.2, p. 6.

[9] . Manaqib Aal Abi Talib, vol.4, p. 323.

[10] . Al-Irshad fi Ma’refat Hujajillah ‘Alal ‘ibad, vol.2, p. 215 and 216.

[11] . Ibn Abi al-Thalj Baghdadi, Tarikh Ahlulbayt, p. 131, Aalulbayt (AS), Qom, first edition, 1410 A.H.

[12] . Manaqib Aal Abi Taib, vol.4, p. 323, Shafe’I, Muhammad bin Talhah, Matalib al-So’ul fi Manaqib Aal al-Rasul, p. 289, Al-Balagh, Beirut, first edition, 1419 A.H.

[13] . Ibid, al-Tatimmah fi Tawarikh al-Aemmah (AS), p. 105.

[14] . Al-Irshad fi Ma’refat Hujajillah ‘Alal ‘ibad, vol.2, p.215.

[15] . Manaqib Aal Abi Taib, vol.4, p. 323.

[16] . Qarashi, Baqir Sharif, Hayat al-Imam Musa bin Ja’far (AS), vol.1, p. 49, Dar al-Balaghah, Beirut, first edition, 1413 A.H.

Date of Construction of the holy Shrine of the Infallible Imams (pbuth)

May 4, 2017 by Admin Posted in All Q&A, The Holy Shrine Tagged Baqi, Caliph, Construction, Grave, Holy Shrine, Imam, Mosque, Mukhtar al-Thaqafi, Shia, The Holy Prophet, Wahhabis

Question 029: How were the great constructions of the holy shrine built around the dead Imams (as) during the time of the caliphs when the Shia were oppressed? Did the caliphs who opposed the building of the shrines not destroy them? The Sunni Caliphs opposed Shia Muslims building Shrine over the Imams’ (a.s) graves and destroyed any shrine they built, but the followers of Ahlul Bayt (a.s) didn’t retreated and then they tried all their best and despite the dangerous situation obtained there, they have been built shrines for the Imams’ (a.s) graves.

Answer 029: Constructing a Mosque, dome or even putting a few stones over graves was a Sunna among people of the time of the Holy Prophet (pbuh) and the Infallible Imams (pbuth).

When Lady Fatimah bint Asad (a.s) passed away, the Holy Prophet (PBUH) buried her in a mosque where it is known as the grave of Fatimah.[1] During the time of Treaty of Hudaibiya, a mosque were built over the grave of Abu Basir by Abu Jandal and when the Holy Prophet (saws) realized He didn’t prohibit this action.[2]

The Holy Prophet’s (saws) shrine was built by the companions and it has been expanded and rebuilt by the caliphs and Muslims. E.g. Umar ibn Al-Khattab built a wall around the grave of the Holy Prophet (PBUH), Al-Walid ibn Abd al-Malik destroyed the Holy Prophet’s (saws) house in order to rebuild it and expand His holy shrine.[3] None of Muslims and Caliphs on that time protest against these constructions over the graves of the Holy Prophet (pbuh) and others like Safiya bint Abdul Motallib, Umm Salam, Umm Habibah, Aqil, Abraham.[4]

During the second and even third century of the Hegira, none of Shia and Sunni great scholars on that time have protested against these construction over the graves. This means, it was not consider as Shirk among them. Many constructions and mosques have been built over the graves of Talha, Zubair, Salamn Farsi, Sa’dat bin Ebada, Ma’az bin Jabal, Aqaba bin Amer, Muhammad bin Abi Bakr and his sister Asma, Ibn Zubair, Abi al-Hasan Deenwari the great Egyptian scholar, Anas bin Malik, Sahl bin Abdullah Tostari and etc. There had been built domes over the graves of many of Sunni Leaders, Abu Hanifah, Muhammad bin Idris, Ahmad bin Hanbal and etc. during the Late Third Century, Early Fourth Century.[5]

The Holy Shrine of Imam Ali (as) had been built by Harun al-Rashid during the Second Century of Hegira. (Mufid, al-Irshad, Pg. 19.)

The first Holy Shrine of Imam Hussain (as) had been built by Mukhtar al-Thaqafi.[6]

The graves of those Imams (pbuh) buried in Baqī’ were rebuilt by Majdul Malik’s order during the Fifth Century of Hegira. It was rebuilt again and again by the Caliphs.[7]

But, during the Seventh Century of Hegira, Wahhabis have been destroying the Holy Shrines of our Infallible Imams (pbuth), according to the Fatwa of Ibn Teimiya and His student Muhammad bin Abi Bakr Ibn Qayyim.[8]

The first Holy Shrine they had destroyed was the Holy Shrine of Imam Hussain (as), then destroyed domes of the holy shrines of the Imams of Baqi (pbuth).[9]

We can come to the conclusion that building any edifices around their graves is like building a mosque over the graves of the Companions of the Cave and a place deemed to be for worshippers. The facilities existing around or near the shrines are meant for the convenience of the pilgrims or they are symbols of Islamic art and they are manifestations of negative things in connection with graves. Therefore, they cannot be considered as invalid and unacceptable from legal or religious perspective. It is prudent to mention that a similar situation which is the demand of the moment can be seen with some holy sites in the Two Holy Sanctuaries with structures and edifices being made. For instance:

Despite the fact that according to Shia and Sunni traditions, worshipping on Mount Safa has a lot of reward, today a fence has been built around it to protect it and a also a tomb has been erected on top of it. The pilgrims of the House of Allah can stand only near the rails and engage in praying. Moreover, the ritual of Sa’y between Safa and Marwa which used to be performed on an open ground is now performed on different floors or levels with ceilings. The reason is the increasing number of pilgrims performing hajj rituals each year.
It is necessary to observe the respect and sanctity of Ka’aba under any circumstances to the extent that according to some narrations, building any structures or buildings higher than the Ka’aba is considered to be abominable (makrooh)[10] but today there are buildings, towers and skyscrapers many times higher than the Ka’abah. Certainly, the need of pilgrims of the House of Allah is the only justification presented in this regard.[11]

Now our question is that is it not possible to create, under these justifications, accommodations and build a roofed facility for pilgrims who face a lot of difficulties while performing pilgrimage? If building a tomb over Safa and Marwa mountains is not a sign of shirk (act of worshipping something other than the One God), how can the same tomb on top of the graves of the noble servants of God be a sign of shirk?

In closing, the reader is advised to take notice of narration cited from Sahih Bukhari. The narrator quotes Sufyan Tammar as saying, “I saw the grave of the Prophet (S) like a hump of camel (something like a small tomb).”[12]

When the population of Muslims was small and the graves had been built in such a way that they looked like small tombs, what would be the problem, if a bigger tomb is built in the present time when Muslim population has grown manifold?

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

– Vafa al-Vafa, Vol. 3, Pg. 3.

– al-Maghazi; adopted from A’alam –al-Rake al-Sajed, Vol. Pg. 17.

– Kashf ul-Ertiyab, Pg. 314, Vafa al-Vafa, VBol. 2, Pg. 109.

Ibid, Pgs. 316-317.

– Siyanat al-A’thar, Pgs. 79-80.

[1] . Ali bin Ahmad al-Samhudi, Vol. 3, Pg. 3

[2] . Al-Maghazi, Vol. 1, Pg. 17

[3] . Amin, Pgs. 313-316&317; Ali bin Ahmad al-Samhudi, Vol. Vol. 2, Pg. 109.

[4] . Sobhani, Siyanatul A’thar, Pgs. 79&80.

[5] . Ibn Jawzi, Vol. 16, Pg. 100; Ibn Batuta, Vol. 1, Pg. 172; Ibn Batuta, Vol. 1, Pgs. 65-26-173.

[6] . Khalili, Vol. 8, Pg. 182.

[7] . Ibn Athir, Vol. 8, Pg. 214.

[8] . Ibn Taemiya, Eqtidha al-Sirat al-Mustaqeem, Pgs. 184-187; Ibn Qayyim, Pg. 504.

[9] . Amin, Pgs. 287-288.

[10]. Hurr Amili, Muhammad bin Al-Hasan, Wasail al-Shi’ah, vol.13, p. 235, chap. 17, Aalulbayt Institution, Qom, 1409 A.H.

[11] .Ibid.

[12]. Sahih Bukhari, vol.2, p. 106, Dar al-Fikr, Beirut, 1401 A.H.

The Last Sermon of Prophet Muhammad (s) Delivered at Ghadir Khum / after Hajjatul Wida

May 4, 2017 by Admin Posted in All Q&A, Ghadir Khum, Slider Tagged Ghadir Khum, Hajj, Hajjatul Wida, Imam Ali (as), Imamat, Khutbah, Last Sermon, Risalat, the Holy Prophet (pbuh) 1 Comment

Question 028: Can you please provide me with the Last Sermon of the Holy Prophet (pbuh) delivered at Ghadir Khum?

Answer 028: The full text of the Holy Prophet’s (pbuh) last sermon delivered at Ghadir Khum after Hajjatul Wida and before He (sa) left this World is as follows: Read More

The unmarried daughters of Imam Kadhim as / Fatima Masumah sa

May 4, 2017 by Admin Posted in All Q&A, Imam Kadhim as Tagged Ali bin Yaqtin, Fatima al-Sughra, Haroun al-Rashid, Imam Kadhim, Imam Reza, Massumah, Sayyid, Taqiyya, Unmarried Daughter

Question 027: I have a question regarding Imam Musa Kadhims (as) unmarried daughters. I was recently in conversation with some of my Shia family about the fact that our Imam (as) had 18 daughters, but they never married. Is this true? If it is true, please give an explanation as to the reason(s) why the daughters never married. I was told that one reason is that there were no Sadat around to marry them, is this true?

Answer 027: There have been mentioned some different opinions regarding the daughters of Imam Musa Kadhim (as) and why his daughters never married. We need to evaluate the reasons to see which are considered sahih. Read More

The Benefits of Imam Mahdi (ajtf) during His occultation

May 3, 2017 by Admin Posted in All Q&A, Imam Mahdi as Tagged Clouds, hujjahs, Imam Mahdi, Jame'ah Kabirah, Noor, Occultation, Wilayat

Question 026: What are the benefits of Imam Mahdi during occultation?

Answer 026: Imam Mahdi (ajtf) is the channels and mediators between us and Allah’s (swt) grace and mercy. If He wasn’t in this world the human beings’ dynasty would be overthrown. If He doesn’t exist Allah would not be known completely, and as a result the relation between this universe and the Creator would be broken off.

The following are some of the benefits the existence of Imam Mahdi (ajtf) bring, according to ahadith and the sayings of great scholars regarding this issue: Read More

Names and titles of the Prophet (pbuh) in Quran and Traditions

May 2, 2017 by Admin Posted in All Q&A, The Holy Prophet (pbuh) Tagged Aaqib, Ahmad, Hasher, Khatam, Mahi, Rasool, Sayyid al-Anbiya, Sayyid al-Mursaleen, Sayyid al-Nas

Question 025: When did the Names and titles of the Prophet like Sayyid al-Nas, Sayyid al-Bashar, Sayyidul Mursalin, and Sayyidul Anbiya on the Prophet (pbuh) come into being?

Answer 025: Studying the titles of the Holy Prophet (pbuh) is one of the important issues which is a manifestation of his moral salient characteristics and attributes. These titles have been adapted from narrations and they were created during the time of the Holy Prophet (pbuh) and the infallible Imams (a.s). The traditions in which these titles have been mentioned were:

1. I am the master of men.[1]

«أَنَا سَیِّدُ النَّاسِ …»

I am the master of humans.[2]

«أَنَا سَیِّدُ الْبَشَر»

I am the master of Prophets.[3]

«أَنَا سَیِّدُ الْأَنْبِیَاء»

Imam Sajjad (a.s) has sent greeting to the Holy Prophet (P.B.U.H) in a Dua as under:
“Allahumma Salli `Ala Muhammadin Khatam ul-Nabiyeen Wa Sayyid al-Mursaleen”[4]
«اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِیِّینَ وَ سَیِّدِ الْمُرْسَلِین

It should be noted that there are many titles and attributes mentioned in the holy Quran and traditions regarding the holy Prophet (pbuh) that some of which are as follows:

Rasool Allah.[5]
Khatam an-Nabiyyin.[6]
Raoufon Rahim.[7]
Monzer.[8]
Najm. Imam Sadiq (as) was asked about this following verse of the holy Quran in which Allah (SWT) says: “And landmarks And by the stars they find the right way”[9] and the Imam (as) replied: The star is the holy Prophet (sa) and Landmarks are the Infallibles Imams (pbuth).[10]
Amin[11]: means trustworthy. It means the one who has never betrayed.
Bashir (bearer of glad-tidings): When the Holy Prophet was asked about the reason of given Him the title, His Excellency replied: Because, if one obeys Allah I will give him the glad tidings of Paradise.[12]

There have been mentioned other titles and attributes for the holy Prophet (pbuh)[13]. One of the traditions in which the holy Prophet (sa) stated His names and titles is: Muhammad, Ahmad, Mahi (meaning that by Me Allah (SWT) eliminate the blasphemy)[14], Hasher (means that Allah will gather people in front of me on the Day of Judgment), Aaqib (meaning that after me there will be no Messenger and Prophet).[15]

[1] . Maghrebi, Qazi Noman, Sharh al-Akhbar Fi Fazael al-Aemmah al-Athar (a.s), Vol. 1, Pg. 233, Qom, office of Islamic publication, first edition, 1409 AH, Ibn Hajar Asqalani, Ahmad bin Ali, al-Isabah Fi, Tam’eez al-Sahabah, Vol. 7, Pg. 75, Beirut, Dar ul-Kutob ul-Elmiyah, first edition, 1415 HA.

[2] . Sheikh Mofid, Muhammad bin Muhammad, Tafzil Amir al-Mo’meneen (a.s) Pg. 20, Qom, Shekh Mofid Congress, first edition, 1413 AH.

[3] . Khazaz Razi, Ali bin Muhammad, Kefayah al-Asar Fi al-Nass Ala’ al-Aemmah al-Isna Ashar, Pg. 113, Qom, Bidar, 1401 AH; Sheikh Sadouq, al-Amali, Pg. 298, Tehran, Ketabchi, sixth edition, 1997.

[4] . Ali bin al-Hussain (a.s), al-Sahifah al-Sajjadiyah, Pg. 88, Qom, office of al-Hadi publication, first edition, 1997; Ibn Shahrashoub Mazandarani, Manaqib Al -e- Abi Taleb (a.s),Vol. 1, Pg. 152, Qom, Allamah, first edition, 1379 AH.

[5] . Surahs Aaraf, verse 158; Tawbah, verse 120; Ahzab, verses 21-40.

[6] . Surah Ahzab, verse 40.

[7] . Surah Tawbah, verse 128.

[8] Surah Ra’d; Refer to: Tabarsi, Fadh bin Hasan, Aalam al-Wara, Bi Aalam al_huda, Vol. 1, Pgs. 47-48, Qom, Aalul Bayt (as) Institution, first edition, 1417 A.H.

[9] . Surah Nahl, verse 16.

[10] . Kuleini, Muhammad bin Yaqoub, al-Kafi, Vol. 1, Pg. 206, Tehran, Dar al-Kutub al-Islamiyyahm fourth edition, 1407 A.H.

[11] . Qutb al-Din Rawandi, Saeed bin Abad Allah, al-Kharaej wa al-Jaraeh, Vol. 1, Pg. 126, Qom , Imam Mahdi (ajtf) Institution, Qom, first edtion, 1409 A.H; Bayhaqi, Abu Bakr Ahmad bin Hussain, Dalael al-Nubuwwat wa Marefat Ahwal Saheb al-Shariat, Vol. 1, Pg. 90, Beirut, Dar al-Kutub al-Elmiyya, first edition, 1405 A.H.

[12] . Qummi, Ali bin Ebrahim, Tafsir al-Qummi, Vol. 2, Pg. 365, Qom, Dar al-Kitab, third edition, 1404 A.H.

[13] . For further information, refer to: Ibn Sayyid al-Nass, Oyoun al-Athar, Vol. 2, Pg. 382, Beirut, Dar al-Qalam, first edition, 1414 A.H; Majlesi, Muhammad Baqir, Bihar al-Anwar, Vol. 16, Pg. 82, “Bab e 6 Asmaehei (sa)”, Tehran, Dar al-Kutub al-Islamiyyah, second edtion, 1984.

[14] . The other meaning of the Word ‘Mahi’ is: Allah will pass away the sins of the holy Prophet’s (pbuh) followers

[15] . A’alam al-Wara Bi Aalam al-Huda, Vol. 1, Pg. 49; Dalael al-Nubuwat wa Marefat Ahwal Sahib al-Shari’at, Vol. 1, Pg. 152.

The Holy Prophet (pbuh) was martyred by the poisoned lamb made by Zeynab bint Al-Harith after the Battle of Khaybar

May 1, 2017 by Admin Posted in All Q&A, The Holy Prophet (pbuh) Tagged Battle of Khaybar, Boshr bin al-Bara’, Martyr, Poisoned Lamb, Zeynab bint Al-Harith 2 Comments

Question 504: Salaamun Alaikum. Did Holy Prophet Muhammad (saw) die a natural death? Or was he killed? Please provide references with answers….

Answer 504: It is quoted in historical sources that Jews tried to martyr the Holy Prophet (pbuh) for several times. But, He has always been informed by the Gabriel (as). The last time was about 3 or according to some narrations 6 years before the holy Prophet (sa) died, with poisoned lamb made by Zeynab bint Al-Harith. When the Holy Prophet (pbuh) besieged Khaybar in June 628, Zeynab bint al-Harith, along with the other women and children, was barricaded in the fortresses of al-Khatiba, while her husband Sallam commanded the resistance from the Natat area. He was killed in battle on the first day, and Zeynab’s brother Al-Harith took over the defense of Khaybar.

Nine days later, Imam Ali (as) managed to penetrate the fortress of Na’im. Zeynab’s father challenged the Muslims to single combat and killed several of them before the Imam (as) killed Al-Harith and Marhab ibn Al-Harith. Marhab’s brother Yasir then ran out to avenge him, and Zubayr ibn al-Awam killed him. After this, a general battle broke out; the Jews were defeated when the Muslims killed Zeynab’s brother Al-Harith.

Over the next ten days, Zeynab witnessed civilians, weapons and treasures being brought into the safety of the al-Khatiba fortresses while the Muslims captured the forts in the Natat and Al-Shiqq areas. Civilians were moved around by night as the weaker forts were conquered. Finally the invaders spent a month attacking the three fortresses of al-Khatiba. There was no actual fighting, but the defenders could not withstand the siege indefinitely because Muhammad cut off their water supplies; and so they surrendered.

As the Jewish leaders went to the Prophet (sa) to negotiate the terms of surrender, Muslim soldiers ran into the castles to collect weapons, treasures and captives. It was presumably from these warriors that Zeynab was able to enquire about the Prophet’s favorite food. On hearing it was shoulder of lamb, she killed a lamb (some versions say a goat) from her flock, seasoned the shoulder with a deadly poison and roasted it. When the treaty negotiations were finished, Zeynab pushed her way into the Prophet’s presence and offered him the meal as a gift.

The apostle of Allah took the shoulder, a piece of which he put into His mouth. Bishr [ibn al-Bara] took another bone and put it into his mouth. When the apostle of Allah ate one morsel of it, Bishr ate his, and other people also ate from it. Then the apostle of Allah said, “Hold back your hands! because this shoulder informed me that it is poisoned.” Thereupon, Bishr said, “By Him who has made you great! I realized it from the bite I took. The only reason I didn’t spit it out was that I didn’t like to spoil your appetite. When you had eaten what was in your mouth, I did not like to save my life after yours, and I also thought you would not have eaten it if there was something wrong.”

What happened to Zaynab? Some say the Holy Prophet ordered to kill her, while according to others the Prophet (sa) forgave her.

The mother of Boshr bin al-Bara’ said: I visited the holy Prophet (pbuh) after the battle of Khaybar and I saw that he has severe fever. The Prophet (sa) then said: People think that my illness is pleurisy[1] while it is because of the morsel of poisoned lamb that me and your son ate and that’s why my heart vessels are tearing apart. So, the Messenger of Allah (sa) has martyred. [2]

In his book Dalael al-Nabawi, Bayhaqi quoted the same issue from Abi Nafrah from Jaber. Also, in his book Abdul Razzaq narrated it from Muammar from Zahri. Furthermore, in his book ‘Al-Fat’h Ibn Hajar’, Muslim and in Sharh e Muslim al-Naoowi[3] quoted that although the holy Prophet (pbuh) didn’t eat the morsel of poisoned lamb but the dangerous poison had been mixed with the Prophet’s (sa) spit and it caused him to be martyred. [4]

In his book Tarikh Yaqoubi, the great Islamic historian only narrated that the Prophet (sa) was poisoned, but he didn’t mentioned anything about His martyrdom.[5]

In his book Jala al-Oyoun Allamah Majlesi (ra) narrated a Hadith of Imam Sadiq (as) from Saffar that the Prophet (sa) was martyred. [6]

In his precious book the Late Koleini (ra) also narrated a hadith of Imam Baqir (as) in which mentioned about the main conspiracy.[7]

Allamah Hilli (ra) said: we don’t know exactly who poisoned the Holy Prophet (pbuh). The only thing we can come to the conclusion is that He wasn’t naturally passed away as he was martyred by poison.[8]

Also, in his book Tahzib al-Ahkam Sheikh Tusi (ra) said: Muhammad bin Abd Allah (pbuh) has passed away on the 28^th day of Safar Month (on Monday) while He was poisoned.[9]

Conclusion: In both Shia and Sunni sources there have been mentioned many authentic traditions by which we can come to this conclusion that the Holy Prophet (PBUH) was martyred by poison.

According to some books of Shia like al-Kafi, Basa’ir al-Darajat and Bihar al-Anwar and Sunni sources like Sahih Bukhari, Sunan ibn Daremi, Musnad Ahmad bin Hanbal and Al-Tabaqat al-Kubra, the Prophet (pbuh) hasn’t died of natural cause. According to them, the Holy Prophet (pbuh) was poisoned by a Jewish woman after the battle of Khaybar.[10]

[1] . Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, Vol. 13, Pg. 13; Kuleini, Muhammad bin Yaqoub, Kafi, Vol. 8, Pg. 193, H. 229.

[2] . Muhammad bin Umar Waqedi, Maghazi, translated by Dr. Mahdavi Damghani, Nashr e Daneshgahim Vol. 2, Pgs. 517-519; Ibn Hesham, al-Sirat al0Nabawiyyah, Beirut, Dar al-Qalam, Vol. 3, Pg. 352; Muhammad bin Jarir Tabari, Tarikh al-Tabari, Dar al-Kutub al-Elmiyyah, Vol. 2, Pg. 138; Ibn Athir, al-Kamel fee al-Tarikh, Dar al-Ihya al-Turath al-Arabi, Vol. 1, Pgs. 598. 599.

[3] . Al-Kamel fee al-Tarikh, Vol. 1, Pg. 598.

[4] . Sobhani, Jaafar, Forough Abadiyyat, Qom, Daftar Tablighat Islami, Vol. 2, Pg. 664.

[5] . Tarikh Yaqoubi, translated by Muhammad Ebrahim Ayati, Elmi Farhangi publication, Vol. 1, Pg. 416.

[6] . Majlesi, Muhammad Baqir, Jalaul Oyoun, Pgs. 82-83.

[7] . Kuleini, Muhammad bin Yaqoub, Kafi, Vol. 6, Pg. 315, H. 3, Dar al-Kutub al-Islamiyah, Tehran.

[8] . Muntahal A’amal, Allamah Hilli, Vol. 2, Pg. 887.

[9] . Tahzib al-Ahkam, al-Sheikh al-Tusi, Vol. 6, Pg. 2.

[10] . Kuleini, Muhammad bin Yaqoub, Kafi, Vol. 6, Pg. 315, H. 3, Dar al-Kutub al-Islamiyah, Tehran; Muhammad bin Hasan Saffar, basa’ir al–darajat, Vol. 1, Pg. 503, Ayatollah Marashi’s Library, Qom, 1404 A.H; Majlesi, Muhammad Baqir, Bihar al-Anwar, Vol. 27, Pg. 216, H’ Ibid, Vol. 44, Pg. 271, H. 4, Al-Wafa Institution, Beirut, 1404 A.H; Ibid, Vol. 27, Pg. 209, H. 7; Sahih Bukhari, Vol. 5, Pg. 137, Dar al-Fikr, Beirut, 1401 A.H; Sunan Daremi, Vol. 1, Pg. 33, al-Etedal Publisher, Damascus; Musnad Ahmad bin Hanbal, Vol. 6, Pg. 18, Dar Sader, Beirut; Bihar al-Anwar, Vol. 21, Pg. 7; Muhammad bin Sa’d, al-Tabaqat al-Kubra, Vol. 2, Pgs. 201-202, Dar Sader, Beirut; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, Vol. 10, Pg. 266, Ayatollah Marashi’s Library, Qom, 1404 A.H; Ibid, Vol. 13, Pg. 13; Kuleini, Muhammad bin Yaqoub, Kafi, Vol. 8, Pg. 193, H. 229.

Birthplace of Ali ibn Abi Talib / He was born in Kaaba

April 10, 2017 by Admin Posted in All Q&A, Imam Ali as, Slider, The Fourteen Infallibles Tagged Fatima Bint Asad, Imam Ali, Kaaba, Mecca, Mutallib 4 Comments

Question 069: Is it true that Imam Ali (as) was born inside the holy kaaba? What hadith proves this in Sunni reference book regarding the Birthplace of Ali ibn Abi Talib (as)?

Answer 069: No one such as Shia and Sunni can dispute that Imam Ali (AS) was the only man in history born inside the Holy Kaaba. Read More