سفارش تبلیغ
صبا ویژن

انجمن علمی پژوهشی مطالعات اسلامی به زبان انگلیسی
قالب وبلاگ

Introduction

Anyone studying man from a historical perspective, will find that man"s life has been characteristic of numerous of hardship and vicissitudes. He has always been wondering as to the root cause of these sufferings and misery as well as the solutions to them. If he realized that his suffering originated in something, he would take action to do away with it and if it were not within his means to do so, he would have to put up with it. But it appears that in this battle he has not hitherto been able to find a way to victory. The question arises as to why man has failed to achieve victory in this battle. Has he not been able to find the origin of his sufferings, or he has identified it but he has not found a solution to it? It seems that he has neither found the origin nor has he chosen an appropriate solution. 

The main emphasis in this lesson shall be on presenting not only the cause of the suffering and the way to prosperity but also on showing how knowledge of such facts relates to anthropology. In essence, what is the goal of anthropology?  

EDUCATIONAL CONTENT

Common profound questions

We come across lots of enigmas and mysteries after we open our eyes to this immense world which is full of wonders and surprises. There are questions for which we find appropriate answers but many of them keep our mind busy for a long time and we may not be able to find any concrete answers to them through ordinary avenues.

If we take a cursory look at the questions which we just raised, we would differentiate between two sets of questions: Question which are superficial and ephemeral and which get wiped out from our mind with the passage of time, though we may not have found any answers to them, and questions which are profound and are not easily resolved, should they arise. They are questions that overshadow other activities and insofar as they are not answered, they continue to agitate man"s mind. The second set of questions is also divided into two general and professional (technical) categories.

Professional or technical questions are ones which preoccupy a particular group of people and are perhaps not so important for others. For instance, Einstein"s theory of relativity preoccupied him for a long time but, at the same time, there are millions of people to whom this physics problem appears insignificant or is not a concern to be bothered with. On the other hand, there are questions in the category of profound questions which do not concern a particular individual or group of people. In fact, they intrigue all human beings and all wise men and women. Among them are questions relating to mankind such as: Where was man before he set foot on earth? Did he come into this world of his own accord or was he compelled by a superior force? What is that superior power and where is it? Is man made up of body only or he also consists of non-material elements? Is death the end of man"s existence? Does death terminate man"s entire brilliant hopes, ambitions and what he may be entitled to? Why did man come into this world? There are many such questions which continue to dominate our mind.

Man"s Treasures and Sufferings

Imam Ali, peace be upon him, says in a poem attributed to him[1]: Your cure is within you, if only you can feel, and your sickness is from you, if only you can be patient; you might think that you are a small body in this world, but in fact the immense world is hidden inside of you.

On the one hand, man has a treasure contained in him which is comparable to the great world; on the other hand, he endures a pain which outweighs every other pain. The question is: What is that treasure? What is the cause of his suffering? How can man get that treasure? How can he get rid of the pain that rises from within himself?

The only way to find the treasure and to know the suffering as well as its curing method is to know man as a creature who incorporates both the pain and suffering. This is where anthropology comes in. In other words, anthropology helps man identify his capabilities which are his real treasure and real prosperity and which enable him to rid himself of the endless of suffering which is his very everlasting woe.

A problem of such significance has made man to make praiseworthy efforts to solve it. A sign of this endeavor could be seen in the Ancient Greek motto "Know yourself" which is inscribed above the entrance to the Temple of Apollo at Delphi. [2] Also, the Holy Messenger of Islam, Prophet Muhammad, peace be upon him and his descendants, has been reported as having said: "One who knows himself knows his Lord."[3]

In short, knowledge of man is the most important factor in awakening and activating his dormant potentialities. It is befitting for an individual to pay attention, in the first step, to such knowledge in order for him to take a step towards becoming a human being. We also take the first step in discussing the importance of this subject-matter.

Summary

1. The inquiries which every individual may come across are classified into two sets: superficial and transient; profound and everlasting.

2. Some questions relate to a special group of people i.e. those questions which are technical in nature.

3. The issues concerning all human beings are common and profound including queries regarding man"s existence, Creator, his material and spiritual aspects, man"s destiny after death, why man set foot onto this world and so forth.

4. All the pains and sufferings which man suffers from originate in man himself. Identification of the pain and sufferings depends squarely on proper knowledge of man himself.



[1] دواؤک فیـکَ وما تـُبصـِـرُ  وداؤک منـــکَ وما تشــعرُ

وتـَحسب أنک جِرم صغیر  وفیکَ انطوى العالمُ الأکبرُ

 

[2] Vide: Shahryar Bahari PhD, Insaan Shenasi (Anthropology), vol.2, Bayan Publications, Tehran, 1362, p. 14.

[3] من عرف نفسه فقد عرف ربّه


[ یادداشت ثابت - شنبه 94/2/6 ] [ 1:9 عصر ] [ Islamic Studies ]

 

A highly recommended Amal from Ayatullah Tehriri, for every one. 
 
When a Islamic month starts on Monday, the following Amal should be done to achieve higher levels in this life & life hereafter. Also to remove various kinds of difficulties i.e. financial, health, family related, emotional, academic etc.

Start of upcoming month, The  Month of Rajab is falling on Monday as well. 
The Month of Rajab is full of amazing barkaat - please refer to Mafaateeh-ul-Jinnaan for details.

The Amal

Recite Sura Waaqia on each day according to its date"s number, i.e. on 1st day recite it Once, 2nd day recite it Twice & so on till the 14th day, meaning 14 times on 14th day.

There would be TWO Shab-e-Jumas (Thursday eves) during this Amal. 

Recite the following Dua on those 2 Thursday eves:

 یا واحِدُ یا ماجِدُ یا جَوادُ یا حَلیِمُ یا حَنّانُ یا مَنّانُ یا کَریمُ اَسئَلُکَ تُحفَهً مِن تُحَفاتِکَ تَلُمُّ بِهِا شَعثیِ وَ تَقضیِ بِها دَینیِ و تُصلِحُ بِها شَأنیِ بِرَحمَتِکَ یا سَیِّدیِ اَللّهُمَّ إِن کانَ رِزقیِ فیِ السَّماءِ فَأَنزِلهُ وَإِن کانَ فیِ الأَرضِ فَأَخرِجهُ وَإن کانَ بَعیِداً فَقَرِّبهُ وَإن کانَ قَریِباً فَیَسِّرهُ وَإن کانَ قَلیِلاً فَکَثِّرهُ وَإن کانَ کَثیِراً فَبارِک لیِ فیِهِ وَ اَرسِلهُ عَلی اَیدیِ خیِارِ خَلقِکَ وَلا تُحوِجنیِ اِلی شِرارِ خَلقِکَ وَإن لَم یَکُن فَکَوِّنْهُ بِکیِنوُنیَّتِکَ وَ وَحدانیَّتِکَ اللّهُمَّ انقُلهُ اِلیَّ حَیثُ اَکوُنُ وَ لا تَنقُلنیِ عَلَیهِ حَیثُ یَکوُنُ اِنَّکَ عَلی کُلِّ شَیئٍ  قَدیِرٌ یا رَحیمُ یا غَنِیُّ صَلِّ عَلی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَمِّم نِعمَتَکَ  وَ هَنِّئنا کَرامَتَکَ وَ اَلبِسنا عافِیَتک بِرَحمَتِکَ یا اَرحَمَ الرّاحِمیِنَ . 
Please remember all of us in your daily Du"as
iltimas e Du"a & Was"Salaam,

[ یادداشت ثابت - دوشنبه 94/2/1 ] [ 12:0 صبح ] [ Islamic Studies ]

The Iranian islamic revolution refers to events involving the overthrow of the Pahlavi dynasty under Mohammad Reza Shah Pahlavi, who was supported by the United States  and its eventual replacement with an Islamic republic under the Grand Ayatollah Ruhollah Khomeini, the leader of the revolution, supported by various  Islamic organizations and Iranian student movements.Demonstrations against the Shah commenced in October 1977, developing into a campaign of civil resistance that was religious based  and intensified in January 1978. Between August and December 1978 strikes and demonstrations paralyzed the country. The Shah left Iran for exile on January 16, 1979, as the last Persian monarch, leaving his duties to a regency council and an opposition-based prime minister. Ayatollah Khomeini was invited back to Iran by the government, and returned to Tehran to a greeting by several million Iranians. The royal reign collapsed shortly after on February 11 when guerrillas and rebel troops overwhelmed troops loyal to the Shah in armed street fighting, bringing Khomeini to official power. Iran voted by national referendum to become an Islamic Republic on April 1, 1979, and to approve a new theocratic-republican constitution whereby Khomeini became Supreme Leader of the country, in December 1979.The revolution was unusual for the surprise it created throughout the world: it lacked many of the customary causes of revolution (defeat at war, a financial crisis, peasant rebellion, or disgruntled military), occurred in a nation that was enjoying relatively good material wealth and prosperity, produced profound change at great speed, was massively popular, resulted in the exile of many Iranians, and replaced a pro-Western semi-absolute monarchy  with an anti-Western authoritarian theocracy based on the concept of Guardianship of the Islamic Jurists. 


[ دوشنبه 94/12/3 ] [ 1:59 عصر ] [ Islamic Studies ]
During the night of Ashura the Imam and his companions offered prayers, sought Divine forgiveness, and made supplications. The night eventually came to end and the morning of their day of glory arrived. 

It has been written by Shaykh Mufid in his book entitled al-Irshad and by Tabari in his Tarikh that after dawn prayers the Imam arrayed his companions, out of whom thirty two were mounted and forty were on foot. He entrusted the command of the right wing to Zuhayr bin Qayn and that of left wing to Habib ibn Mazahir and also entrusted the standard to his brother Abbas.
Umar bin Sad also arrayed his forces in the morning of that day. He entrusted the command of the right wing to Amr bin Hajjaj Zubaydi, of the left wing to Shimr bin Jawshan, of the mounted soldiers to Azra bin Qays Ahmadi and of the infantrymen to Shith bin Rabie and gave the standard in the hand of his slave.

On the day of Ashura the Imam addressed the people, and delivered speeches a number of times. However, he commenced the day with supplication and every time before he addressed the enemy he sought strength and guidance from Allah. All the invocations and addresses of the Imam are couched in highly eloquent and expressive language. 

He addressed the soldiers of the enemy army with a perfectly calm and composed mind as if all of them were his friends and devotees and had gathered together to assist him, although he knew very well that after these addresses those very people would attack him with 30,000 spears and kill him. 

These speeches were being delivered by an orator, who was thirsty and did not have even a drop of water to moisten his lips. He was an orator, who knew that after a short time his women and children would be made captives by his impudent and sworn enemies. He was an orator, who had not eaten any food and was also thirsty, although on the day of Ashura he did not complain about hunger on account of his lofty character and patience and mentioned thirst only.

Imam Sajjad has said: "The son of the Prophet"s daughter was killed when he was thirsty and hungry".

It is really surprising that an orator, who is hungry and thirsty, should speak before thousands of enemies who are ready to kill him. Though there are numerous causes of his anxiety and uneasiness, yet he speaks in such a way that whatever he says is eloquent and expressive. He speaks with perfect peace of mind and courage. 

Whatever he says is firm and logical. He seldom expresses helplessness and broken-heartedness. As his companions are killed and the place around him becomes vacant his speech becomes all the more eloquent, and he displays more courage and greater peace of mind. Where can one find such an orator in the history of mankind -a helpless and friendless orator, whose speech is not affected by the prevailing conditions and who is perfectly calm and composed, although there is nothing to mitigate his anxiety and mental disturbance.

Supplication of Imam in the Morning of Ashura

In the morning of the day of Ashura the horsemen of the enemy launched an attack on the ranks of the Imam. The Imam raised his hands in prayer and said: "O Lord! I depend on you in every affliction and am hopeful of Your blessing in every hardship. In every difficulty with which I am faced, You are my only remedy and resort. 

There have been many embarrassments which weakened my heart and no remedy for it was available. The friends did not assist me and the enemies rejoiced at my misfortune. However, when I ceased to seek assistance from everyone except You and sought the remedy only from You, You provided me solace and relief and removed the difficulty. Every blessing and goodness reaches us from You and everything should be sought from You only".

Sermon of Imam to the Army of Yazid

Then the Imam mounted his camel and addressed the people with a very loud voice, which could be heard by most of them: "O people of Iraq! Listen to me and do not make haste to kill me so that I may tell you what I must, and appraise you of the reason for my coming to Iraq. 

If you accept my excuse, believe in what I say, and behave towards me fairly, you will level for yourselves the path of prosperity, and then you will have no reason to kill me. And even if you do not accept my excuse and deviate from the path of justice, you must ponder over the pros and cons of the matter before you kill me, and should not undertake such a delicate task rashly and without deliberation. My supporter is the Almighty Allah Who has revealed the Qur"an. Allah guards His deserving slaves".

When the Imam"s speech reached this stage, he heard the wails and lamentations of his sisters and daughters, who were hearing him. Thereupon he said to his brother Abbas and his son Ali: "Go and silence these women, because hereafter they will have to weep much". When the voice of the ladies of the Holy and impeccable family was no longer heard the Imam praised Allah and invoked blessings for the angels and the prophets. 

He spoke in more eloquent and expressive words than any orator, who had existed before him, or would come after him, and said to the people of Kufa: "O people! Identify me and see who I am. Then you will come to your senses and reproach yourselves. You should reflect carefully whether it is permissible for you to kill me and to disregard the reverence due to me.

"Am I not the son of your Prophet"s daughter? Is the wasi (vicegerent) of your Prophet and his cousin and the first person, who expressed belief in Allah and confirmed what was brought by His Prophet, not my father? Is the Doyen of Martyrs Hamza bin Abdul Muttalib not the uncle of my father? Is the martyr Ja"far bin Abu Talib who has two wings and flies with Allah"s angels not my uncle? Have you not heard that the Holy Prophet has said about me and my brother: "These two sons of mine are the chiefs of the young men of Paradise". 

If you think that whatever I am saying is true so much the better. I swear by Allah that I know Allah hates the liars, and I have never told a lie. And even if you do not believe in my words and refute me, there are still some companions of the Holy Prophet amongst you who, when asked, will apprise you of the facts. Ask Jabir bin Abdullah Ansari, Abu Sa"id Khudari, Nahl bin Sadi, Zayd bin Arqam or Anas bin Malik, so that they may tell you that they have heard these words from the Holy Prophet about me and my brother. 

Is this tradition itself not sufficient to restrain you from killing me? If you are doubtful about this tradition can you doubt even this that I am the son of your Prophet"s daughter? I swear by Allah that between East and West there is no son of the daughter of a Prophet except me either amongst you or amongst others.

"You should tell honestly whether I have killed anyone from amongst you so that you may take revenge! Is it that I have appropriated your wealth and you are claiming it? Have I injured you for which you have risen to compensate?" None of them, however, came forward to give a reply to what the Imam said. 

He was, therefore, obliged to call some of them by their names and addressed them in these words: "O Shabath bin Rabie, Hajjar bin Abjar, Qays bin Ashath and Yazid bin Harith! Did you yourselves not write letters to me saying: "The fruits have become ripe and the lands are green and fresh and the soldiers of Iraq are ready to sacrifice their lives for you and you should, therefore, proceed to Iraq as early as possible?"

Tabari writes that in reply to the Imam they said: "We did not write any letter and are not aware of what you are saying." Truly speaking it is the height of meanness and foul play that the same persons who invited their Imam by means of a large number of letters and had signed those letters, were replying to him with utmost impudence that they had neither written any letters to him nor invited him !

Here we introduce to the readers one of those mean persons so that they may come to know to what extent one can go on account of worldliness and lack of will-power. They appear before the people in one guise today and in another guise tomorrow. One day they draw their swords for the sake of Allah and on another day against Him. 

If they are friends of Ali on one day they become his enemies on the following day. One day they kill Imam Husayn and on another day they claim to be the avengers of his murder. Shabath bin Rabie i.e. the very person who was the Commander of the Iraqi army on the day of Ashura and one of the killers of the Imam was at one time the mu"azzin of Sajah and he accepted this office when she claimed to be a prophetess in the tribe of Bani Tamim. However, when Sajah was disgraced he embraced Islam. 

He had also a hand in the murder of Uthman. Then he became one of the followers of Ali. Later he revolted against Ali, became one of his opponents and joined the Khawarij. After some time he left the Khawarij also and went in seclusion. In 61 A.H. he participated in killing Imam Husayn and his companions with great savagery. 

Afterwards when Mukhtar bin Abi Ubayd Thaqafi rose to avenge the murder of Imam Husayn, he (Shabath) who himself was one of the murderers of the Imam joined Mukhtar as an avenger of the Imam"s murder. Later he became the chief of Kufa police. He had a hand also in the murder of Mukhtar bin Abi Ubayd. He died in about 80 A.H.

How can those persons who do not have the least moral sense benefit from the celestial spirit of Husayn bin Ali and how can their untalented and corrupt souls receive any reflection of the sublime soul of the infallible Imam.

The Imam continued his address till he said: "By Allah I will not swear allegiance to these people like weak and mean persons and will not flee the battlefield like slaves while fighting against the rascals. I seek refuge in Allah from the mischief of you people and of every arrogant person who does not believe in the Day of Judgment".

In the meantime the preliminaries of the battle began to take place gradually. Umar bin Sad drew his bow, shot an arrow towards the companions of Imam Husayn and said: "You should bear witness before Ibn Ziyad (the governor) that I have started the battle earlier than everyone else".

Severe fighting continued till about noon. Most of the companions of the Imam were killed. The Imam offered the noon prayers along with his surviving companions in the form of emergency prayer (Salatul Khawf) i.e. he offered two rakats. The fighting continued after the prayers till all the young men of Bani Hashim were killed. 

They met martyrdom one after the other. Even young children and sucklings had also the honor of being martyred. Gradually the moment arrived which changed the course of the history of Islam and recorded the honor of martyrdom for them in the pages of history. It is definitely so and there is no tragedy like the tragedy of Imam Husayn. The exact number of the persons who were martyred on the day of Ashura is not known. 

It is usually said that seventy two persons were martyred with Imam Husayn. Tabari writes that seventy two companions of the Holy Imam were martyred. Shaykh Mufid writes that Amr bin Sad sent the head of Imam Husayn to Ibn Ziyad on the very day of Ashura and ordered the heads of his companions and Ahlul Bayt to be severed from their bodies and these heads were seventy" two in number.

Furthermore, in the homage (Ziyarat) which has been quoted in Iqbal of Sayyid bin Tawus the names of 72 martyrs of Karbala have been mentioned. This Ziyarat, the date of issue of which is 252 A.H. from the sacred region of Samarra (Iraq), must have been issued by Imam Hasan Askari and not by Imam Mahdi because in that year i.e. 252 A.H. Imam Mahdi was not born and his father Imam Hasan Askari remained alive for another eight years i.e. till 260 A.H. In this Ziyarat the names of seventeen members of the family of Bani Hashim followed by the names of fifty five other companions of the Imam have been mentioned.

In fact it is necessary to study the performance of these seventy two persons more minutely so that we may understand how this small group could bring this marvelous and eternal movement into existence. 

If Imam Husayn and his companions had a worldly motive and had they been killed like ordinary persons in order to achieve a material objective it would not have been possible for them to acquire such greatness in the world. Moreover, the very shape of this movement shows that it was not a material rising tainted by worldly and personal motives. 

The importance which this movement acquired in the history of Islam, rather in the history of the world, was for those very reasons which have already been mentioned and explained i.e. the conditions of the world of Islam of that time had cast a responsibility on the Imam. He assessed that he must rise and sacrifice his life, as the safety of Islam depended upon his rising.

[ شنبه 94/7/25 ] [ 1:3 عصر ] [ Islamic Studies ]

der Imam Husayn on the spot rather than let him leave the palace without having taken the oath of allegiance. Walid, who was sympathetic to Imam Husayn, would not do this and Imam Husayn left him in safety. Two days later accompanied by most of his family and close supporters he escaped to Mecca by night. 
Once in Mecca Imam Husayn, peace be upon him, was inundated by requests from Shi’a groups to take up an active role as their leader and overthrow the tyrannical rule of Yazid. Chief among the petitioners were the Shi’as of Kufa who had also been the first to acclaim the caliphate of Lmam Hasan. Although Kufa was a Shi’a stronghold peopled by many loyal and sincere men, both Hazrat ‘Mi and Imam Hasan had found that when times were difficult the promises of the majority had come to naught. Hence Imam Husayn sent them word that he was sending his cousin Muslim b. ‘Aqil to ascertain the state of affairs in Kufa. If he reported favorably the Imam would come to them. However, they must be aware that he had no taste for temporal power and his sole function was to interpret the Holy Qur’an, and in leading a life of justice and honesty dedicate himself to the service of Allah. The role of the Imam is fully described by Imam Husayn in his letter to the Shi’as of 
Basra: 
“Allah chose Muhammad from among His people, honored him with His Prophethood and selected him for His message. After he warned the people and conveyed His message to them, Allah took him back unto Himself. We, being his family, his close associates endowed with the quality of guardianship, his trustees and vice regents, and his heirs and legatees are the most deserving among all the people to succeed him. But people preferred themselves over us for this. We became contented, disliking dissention, and anxious to preserve the peace and well-being (of the community) though we were fully aware that we were more entitled to this (leadership) than those who had taken it for themselves. . - . I have sent my messenger to you and I call you to the Book of Allah, and the Sunnah of His Prophet, the Sunnah which has become obliterated and innovations have become active and energetic. If you listen to me and obey my instructions I will guide you to the right path. May the Peace and Mercy of Allah be upon you.” 
Could the man who wrote this letter have acknowledged the rule of one who openly mocked the message of the Prophet? The very purity of his being rendered martyrdom inevitable. Even the conniving Muwawiya who paid at least lip service to the laws of Islam was preferable to the flagrant atheism of Yazid against which all true believers were bound to fight, until they or he be destroyed. 
The inhabitants of Kufa received Muslim with enthusiasm. Nearly I 8,000 people pledged their allegiance to Imam Husayn, peace be upon him, at the hand of Muslim. The latter was so impressed by this reception that he wrote to Imam Husayn encouraging him to come to Kufa and take up the leadership of the people. Meanwhile Yazid, hearing of the support of the Kufans for Imam Husayn, sent Ibn Ziyad, the ruthless Governor of Basra, with authority to take over the governorship of Kufa from the weak Nu’man b. Bashir. Ibn Ziyad was given instructions to crush the Shi’a movement as quickly and as brutally as possible. Within a few days of the new Governor’s arrival the leaders of the town had been bribed to desert the cause of Imam Husayn and the people threatened with instant death and confiscation of property should they even be suspected of being supporters of the Imam. So the Kufans deserted their Imam despite their promises as they had done his father and brother at their time of need. It must be remembered that although many of those who swore allegiance to Imam Husayn through Muslim were sincere spiritual seekers, the majority would have been politically motivated. The enmity between the area we now call Iraq and Syria was such that the people of Kufa would not have welcomed the rule of either Muwawiya or Yazid backed by Syrian troops. 
The hapless Muslim tried to organize an immediate revolt, but he found no support and had to wander homeless and hungry through a town in which a few days previously he had been feted. He was soon arrested and beheaded by Ibn Ziyad together with Hani b. Urwa, the man in whose house he had stayed in Kufa. The bodies of the martyrs were dragged through the streets of the city and left to hang for many days at the gates of the city as a warning to all Shi’as. Realizing that his arrest was imminent, Muslim had despatched his two young sons in the direction of Mecca to warn Lmam Husayn of the situation in Kufa. Tired and hungry the two lads made their way through the desert. Finally they took shelter with a kind woman, only to meet their death at the hands of her husband for the sake of the blood money on their heads. 
The very day Muslim was beheaded in Kufa, Imam Husayn, peace be upon him, left Mecca for Kufa accompanied by a small band of close friends and family. He had intended to stay in Mecca for the Hajj but decided to leave when he heard that Yazid had sent soldiers disguised as pilgrims to murder him as he performed his Hajj. Imam Husayn could not risk the desecration of the Holy Ka’abah. Stunned by his decision to leave them on the very eve of the pilgrimage, the people of Mecca came to ask him the reason for this surprising move. To this Lmam Husayn replied, “This year’s Hajj I have to perform at Karbala.” When asked what animals would be sacrificed, Imam Husayn replied, “In this Hajj I have to offer the sacrifices not of animals but of my own family.” Imam Husayn brought his half-brother ‘Abbas, his eighteen year old son ‘Mi al-Akbar, his nephews Qasim, ‘Aun and Muhammad, and others, and showing them to the people declared, “These are my sacrifices.” 
As Imam Husayn, peace be upon him, and his party travelled towards Kufa, Ibn Ziyad was enforcing the most stringent restrictions on the Kufans. He blockaded all roads leading to Kufa from the Hijaz and set up strong military surveillance of all border areas. Everybody was forbidden from entering or leaving the territory of Kufa. At Tha’libiya Imam Husayn received word of the murder of Muslim and Hani b. Urwa. Then at Zubala he heard that his messenger, Qays b. Mushir as-Saydawi, who had been carrying a letter to the Kufans informing them of the Imam’s imminent arrival, had been captured and killed. Qays had been thrown from the rooftop of Ibn Ziyad’s palace in Kufa when he refused to curse Imam Husayn to save his own life. On hearing of this faithful follower’s death, Imam Husayn is reported to have quoted a verse from the Qur’an: Among the believers are men who have been true to their convenant with Allah. Some of them have completed their vow (sac rificed their lives) and some others are waiting (to die) but they have never changed (their intent) in the last (Al-Ahzab:23). “0 Allah make Paradise an abode for us (the survivors) and for them (the murdered) and unite both of us in a resting place under Your mercy and make Your reward our only object of desire and our treasure.” He then warned his followers that they were marching towards certain death, and that any who had joined him in search of worldly gain should leave him. Many who had joined him as he travelled did leave at this juncture. 
As Imam Husayn drew closer to Kufa, he learned of the strong military presence at al-Qadisiya and changed his route. The enemy, however, soon realized his change of plan and sent a contingent of 1,000 soldiers under the command of Hurr b. Yazid at-Tamimi al-Yarbu’i to intercept Imam Husayn. By the time Hurr’s troops reached Imam Husayn, peace be upon him, they had run out of water and were dying of thirst in the savage desert sun. Imam Husayn on hearing their plaintive cries for water ordered that all his camp’s reserves be distributed to the enemy force; he himself served the Umayyad soldiers with the precious supplies of water. Hurr, an honorable man, had no wish to harm the grandson of the Prophet, and although he and his forces marched close by the Imam’s, keeping them under close surveillance, he used no force against him. Such was his respect for Imam Husayn, peace be upon him, that he prayed behind him at the hours of prayer. As they marched, Hurr received a message from Ibn Ziyad ordering him to prevent Imam Husayn from making camp except in the open desert away from water. When Imam Husayn’s men heard this one of his companions suggested that they attack Hurr’s small contingent before reinforcements arrived, but the Imam refused on the grounds that he would not instigate any hostilities. On the 2nd of Muharram 61 A.H. (2nd October 680 A.D.) Imam Husayn reached the plain of Karbala and ordered that camp be pitched there. 
He summoned the owners of the plain and purchased the area from them. He then gifted it back to the local people, informing them that on the tenth of the month they would see the headless corpses of himself and his followers lying on the ground. He begged them to take the bodiesand give them proper burial. He also entrusted to them the responsibility of acting as hosts to the many pilgrims who would in future years visit their tombs. 
With every step he took Imam Husayn seemed to be conscious of his tryst with destiny. Before he reached Karbala four leading Shi’as of Kufa managed to reach him to warn that certain death awaited him there. Their guide, Tirimmah b. ‘Adi at-Ta’i, offered to lead him’ to safety in the moun tains from where, reinforced by twenty thousand warriors from the local tribes, he would be able to mount an attack on his enemies. He refused to do this although to continue as he was doing meant certain death. 
On the third of Muharram ‘Umar b. Sa’ad arrived with an army of 4,000 men with instructions from Ibn Ziyad to blockade the road to the river, cutting off the Imam’s water supplies. By the 7th of Muharram the little band was without water; women and babies gasping in the desert sands. Ibn Sa’ad, although reluctant to shed the blood of Imam Husayn, still refused to give the women and children anything to drink. Ibn Ziyad, impatient with lbn Sa’ad’s inaction, sent him a message by Shimr ordering him to attack Imam Husayn immediately or hand over the command of the army to Shimr. It was this very same Shimr who, when imprisoned in Kufa by Hazrat ‘Mi, had begged Imam Husayn to intercede on his behalf. When Imam Husayn made the appeal, Hazrat ‘Mi asked him if he realized that this very man would be his murderer and the torturer of his family. 
Ibn Sa’ad, afraid of losing his command, proceeded to march on the camp. Imam Husayn sent his half-brother ‘Abbas and a handful of men to ask the commander for a night’s respite. This was granted. Thus on the eve of the 10th day of Muharram Husayn assembled his family and supporters and spoke to them accordingly: 
“I give praise to Allah who has honored us with the Prophet, has taught us the Qur’an and favored us with His deen. I know of no worthier companions than mine. May Allah reward you with all the best of His regard. I believe tomorrow our end will come . . . I ask you all to leave me alone and to go away to safety. I free you from your allegiance to me and I do not hold you back. Night will provide you with a cover, use it as a steed.” 
Soon only a few remained in the camp. They spent the night reading the Qur’an, and in prayer and supplication, preparing for their assured end. On the.morning of the Ashura Imani Husayn drew up his army of 72 men, who ranged in age from the seventy year old Muslim b. Aswaja to Qasim the fourteen year old son of Imam Hasan. Dressed in the cloak of the Prophet, perfumed with musk, the Qur’an raised in his hand, the lmam rode alongside his men addressing them thus: 
“0 Allah, You are my only Trust in every calamity, You are my only hope in every hardship, You are the only promise in the anxiety and distress in which hearts become weak and action becomes slight, in which one is deserted and forsaken by his own friends, and in which the enemies take malicious pleasure and rejoice at his misfortunes. 0 Allah, I submit myself to You, my complaint is to You alone against my enemies and to You alone is my desire and request. Who else other than You can relieve me from grief. You alone are the Custodian of every blessing and the Master of every excellence and the last resort for every desire.” 
The enemy on hearing his words retorted with vile insults. Still Imam Husayn would not let his companions fire a single arrow. For according to custom it was prohibited to fight in the month of Muharram in addition to three other months in the lunar calendar. Hence the Imam would not allow his men to act as the aggressors. As the heat of the day grew, Imam Husayn came forward again and again to remind them in the name of Allah and his Messenger of the heinous crime they were about to commit, of his own relationship to the Prophet and the merits of his family. Each time their only retort was that he must pay homage to Yazid. 
A few, however, in the enemy camp had not been indifferent to the words of Imam Husayn, for on the morning of the Ashura thirty nobles of Kufa who were with Ibn Sa’ad had come over to Imam Husayn’s side electing to die with him rather than face eternal damnation. Hurr, the commander who had obstructed the Imam’s way as he neared Karbala, had also been brooding over the situation and finally chose to join Imam Husayn, bringing with him his son, brother and a slave. Throwing himself at the feet of the Lmam, he begged to be allowed to give his life for him in redemption of the crime he had committed by waylaying Imam Husayn’s path. To this Imam Husayn gladly agreed and Hurr was one of the first to die in the battle. 
As afternoon approached the fighting became fiercer and soon only the Iman’s family remained living. Then one by one they too gave up their lives. First was ‘Au Akbar, the son of Imam Husayn, who was said to look so like the Prophet that when he went into battle the enemy forces were temporarily stunned, believing that the Prophet himself had risen again to aid his beloved grandson. Yet they stopped only for a moment, and the boy was attacked from all sides and fell with a lance pierced through his breast. He died before his father’s eyes even as Imam Husayn prayed to Allah that this sacrifice of his dearest son would be acceptable in His eyes. Qasim, the son of Imam Hasan, begged his uncle that he too might join the fight presenting him with a closed letter that had been written by his father, Imam Hasan, with instructions that he should open it only when the worst calamity befell him. The note instructed Qasim that when a time came that his uncle Husayn was beseiged by his enemies on all sides and when every true lover of Allah and the Holy Prophet laid down his life defending the cause of truth, Qasim must sacrifice his life on behalf of his father. Imam Husayn remembered it had been his brother’s wish to marry one of his daughters to Qasim. He therefore celebrated the wedding of his nephew to his daughter Fatima Kubra. The wedding ceremony completed, Qasim departed to the battle fray, and after killing five famous warriors from the enemy forces fell from his horse, his uncle watching helplessly as the cavalry trampled his body to death. Even ‘Aun and Muhammad, the ten and nine year old sons of Zaynab, the sister of Imam Husayn, on their mother’s instruction, entered the battle ground giving up their young lives with the other martyrs of their family. ‘Abbas, the halfbrother of Imam Husayn, his steadfast comfort and support throughout all these events, was cut down after a valiant dash to the river to obtain water for the thirsty children. Imam Husayn, answering the call of his sister, Zaynab, went to the women’s tent where he found his six-month old son, ‘Mi alAsghar, whose mother’s milk had run dry, dying of thirs ادامه مطلب...

[ شنبه 94/7/25 ] [ 1:1 عصر ] [ Islamic Studies ]

This article is dedicated by the writer, Umm Hussain, a Scottish Muslim, to the memory of Jmam Muhammad Baqir as-Sadr who remained true to the teachings of his Master Jmam Husayn, peace be upon him, and following in his beloved footsteps gave up his life in the struggle for truth. May his sacrifice inspire the living to ceaslesslv strive against the powers of evil whenever and wherever they arise. 
The battle of lrnam Husayn and Yazid is the relentless battle between the higher and lower nafs waged daily in the hearts of men, the eternal Karbala of the self. As we enter the month of Muharram, Muslims the world over remember the martyrdom of lmam Husayn and keep the Ashura, the anniversary of his death, as a day of solemn mourning. But what is the use of the wailing and the beating of breasts if the memory of lmam Husayn is buried in emotionaltsm conveniently separated from our lives in a world where daily the heirs of Imam Husayn struggle against modern Yazids. If his death is to have any meaning for us today we must ask ourselves, who was this man? Why did he die? What did he teach us? 
Contemporary documentation is clear on the following facts: on the 10th of Muharram 61 A.H. (9th October, 680 A.D.)at Karbala, Iraq, Husayn, beloved grandson of the Prophet Muhammad, second son of Amir ul-Mu ‘minin Au ibn Au Talib and Fatima Zahra, was slaughtered along with many of his family and close followers by the armies of Yazid b. Muwawiyah, self-styled Caliph of Islam. The reason for Imain Husayn’s death was his refusal to acknowledge and pay homage to Yazid, a notorious debauchee who openly flaunted the laws of Islam, and the leader of the Muslim world. 
The issue at stake was not an isolated conflict between two men of differing ambitions and viewpoints but the resolution of that key question which is still a matter of contention today — what manner of man has the right to rule the Muslim world the spiritual heir of the Prophet or one of worldly strength and power? Are men to be led by the light of Muhammad or by brute force? Can there be a split between the secular and spiritual in light of the knowledge of tawhid (unity) which permeates the teachings of the Prophet? Can a man place himself at the mercy of a temporal ruler when his only allegiance is to Allah? This split was unacceptable to Imam ~Aii and to his sons, Hasan and Husayn, peace be upon them all. 
When the Prophet addressed the people at Ghadir-Kum on the return journey from his last Han, it is recorded that he said: “I leave behind amidst you two great things, the Book of Allah and my Ahl ul-Bayt (the Prophet’s family). Should you be attached to these two, never, never will you go astray from me, for verily these two will never part company until they both meet me at the Spring of Kawther (Paradise).” Then he continued: “The Lord, Allah Almighty, is my Master and I am the master of every true believer.” And taking the hand of Hazrat ‘Mi in his hand he raised it, and over the vast assembly declared: “He is the master of all those whose master I have been. 0 Allah love those who love ‘Ali and hate those who hate him.” 
The love of the Prophet for Hazrat ‘Au is illustrated by many hadiths (traditions), chief among them are the following: 
“‘Mi and I are of one and the same Divine Light.” 
“I am the City of Knowledge and ‘Mi is its Gate.” 
“0 ‘Mi! You are my brother in this world and the next.” 
“0 ‘Au! You are to me as Aaron was to Moses, save that there is no prophethood after me. 

Yet three times Hazrat ‘Mi was passed over and the caliphate moved to Abu Bakr, then ‘Umar, then ‘Uthman. On each occasion Hazrat ‘Mi decided against fighting for the caliphate despite his firm conviction that he was the rightful successor to the Prophet. His dedication to the continuation of unifled Islam was such that he could not instigate any internal conflict which might destroy the young and vulnerable Muslim community. Rather he elected to retire from public life, helping the caliphs whenever necessary in the interests of the people, and refusing to lead any rebellions against them. The favoritism shown by ‘Uthman to his relatives, the Bani Umayya, and to certain of the wealthier families connected with them, had caused much hatred against him. Finally a violent mob beseiged his house. Although Hazrat ‘Mi sympathized with the complaints against ‘Uthman he had played a key mediatory role. He even placed his sons, Imam Hasan and Iinam Husayn, outside ‘Uthman’s house to protect him. The mob, however, overpowered them and gaining entry to the house murdered ‘Uthman. When Hazrat ‘Mi heard the news he rushed to the scene of the murder. It is said that he was so angry with Imams Hasan and Husayn for their failure to defend the caliph that he struck them. 

The people begged Hazrat ‘Mi to accept the caliphate. To this he reluctantly agreed being fully aware that his enemies would then accuse him of complicity in the murder of ‘Uthman. As he expected, Muwawiya b. Abu Sufyan, Governor of Syria, used his relative’s murdet as an excuse to question the validity of Hazrat ‘Mi’s appointment, and demanded vengeance on ‘Uthman’s murderers. Muwawiya, a strong and capable administrator, had been appointed as Governor of Syria by ‘Umar, his position endorsed by ‘Uthman. The son of the Prophet’s old opponent Abu Sufyan, he had forged a considerable power base for himself in Syria, and now cherished ambitions to seize the caliphate for himself and his family. He also feared that once Hazrat ‘Mi had consolidated his own position the latter would try to remove the Syrian governorship from his hands. The forces of Hazrat ‘Mi and Muwawiya met at the indecisive Battle of Siffin, but before a more final confrontation could take place Hazrat ‘Mi was murdered in the mosque at Kufa on 21 Ramadan 40 A.H. (25th January, 661 A.D.). 
lmam Hasan, the eldest son of Hazrat ‘Mi, was proclaimed caliph by 40,000 people in Kufa after his father’s murder. Muwawiya immediately denounced his appointment. Through bribery and his extensive espionage network he worked to undermine Imam Hasan’s position. Then with an army of 60,000 men, Muwawiya began a slow march against the caliph. He had no desire for a swift confrontation as it was not in his interests to defeat Lmam Hasan in battle or kill him at this juncture, as the latter’s death would simply mean the emergence of another contender from the Ahl ul-Bayt. His scheme was rather to induce Imam Hasan to abdicate in his favor, thereby giving some legal validity to an otherwise tenuous claim. In a letter written to Muwawiya at this time, Imani Hasan argued his family’s claim to the caliphate on the grounds of the Ahl ul-Bayt’s position as the spiritual heirs of the Prophet from whom the authority of the caliphate sprung. In his reply Muwawiya did not deny the Prophet’s family’s exalted position in Islam but rather defended his claim on the premise that practical experience rather than spirituality was the necessary qualification for the leadership of the community and that the caliph should be a man whose political and military strength enabled him to preside over the expansion of the Muslim empire. 
The vacillating Iraqis who had been the first to acclaim Imam Hasan proved easily amenable to Muwawiya’s bribes, and the caliph’s position was soon threatened from within. In the ensuing confusion, lmam Hasan decided that in order to avoid further bloodshed he should abdicate in favor of Muwawiya on condition of the latter’s acceptance of the following treaty which Muwav.’iya duly agreed to: 
1. That Muwawiya should rule strictly according to the Holy Qur’an and the Sunnah of the Prophet. 
2. That Muwawiya should not appoint or nominate anyone to the caliphate after him, but that the choice should be left to the Muslim people. 
3. That the people will be left in peace, wherever they are in the land of Allah. 
4 That the persecution of the Shi’as, the followers of ‘Mi, should imme(b~it2I he stopped, their lives, properties and families guaranteed safe conduct and peace. 
5. That no harm should be done secretly or openly against Imam Hasan, his brother Husayn or any of the Ahl ul-Bayt. 
Imam Hasan’s sole concern was the continuation of pure Islam. He realized that battle with Muwawiya would probably end in defeat and the slaughter of many of the strong Shi’as. For this reason he gave up a position which was only meaningful to him if it enabled him to guide people towards Allah. His sacrifice was patience and forebearance in adversity, his achievement to preserve the Shi~a movement as a living entity, albeit undercover, until a time when strengthened and expanded it might rise again. 
The Imam retired to Medina to lead a life of prayer and teaching. However, Muwawiya’s plan to secure the succession of the caliphate for his son Yazid required that Imam Hasan predecease him. He therefore bribed one of the Irnarn’s wives, Ju’da bint al-’Ash’ath, to poison him in 40 A.H. (669 AD.). The Shi’as of Kufa then acclaimed his brother Imam Husayn as his successor and invited him to lead them against Muwawiya. Imam Husayn, peace be upon him, honoring his brother’s treaty with Muwawiya, refused to accept their offer and told them to stay at peace so long as Muwawiya ruled. 
Insofar as the jihad of Imam Hasan lay in the path of restraint, so the destiny of his brother Imam Husayn was played out against the field of action. Two sides of the same coin, the Hasanayn shared the blessings of close proximity to their grandfather, the Prophet, during the early years of their childhood. Many stories are told of the loving companionship bestowed upon the boys by Muhammad, may Allah bless him and his family and grant them peace, who called them, “Chiefs amongst the youths of Paradise.” The Prophet is reported to have said, “Husayn is of me and I am of Husayn.” Shaikh Saduq reports from Huzaif Yamani, “I saw the Holy Prophet holding the hand of Husayn and saying, ‘0 people! Know this Husayn, son of ‘Mi and Fatima, know that by the One (Allah) in whose hand is my soul, that he (Husayn) is of heaven, and his friends will be the inmates of heaven. 
Here was a man raised in the very cradle of Islam; his life dedicated from birth to Allah, knowing nothing but the path of service. Various hadiths (traditions) collaborate that the Prophet and the Ahl ul-Bayt, including Imam Husayn himself, were aware of his future martyrdom. His whole life was but a preparation for the appointed time when it was incumbent upon him to make the supreme sacrifice of the lives of himself, his family and friends. With the death of Muwawiya this time had arrived. 
On Muwawiya’s death his son Yazid was proclaimed .caliph thanks to the former’s strong military control of the Muslim world and the carefully placed bribes by which he had attempted to secure Yazid ‘s succession. The so-called ‘Commander of the Faithful’ was a notorious reprobate whose public wine-drinking and licentious behavior has never been denied by any historian. Despite the acknowledgement by the tribes of the Muslim empire, Yazid was aware that his title was not secure until he had received homage from the four most respected men of Islam, who were all sons of the Com’ ~‘~ns of the Prophet. These were Imam Husayn, Abdullah b. as-Zubayr, Abdullah b. ‘Umar, and Abd ar-Rahman b. Abu Bakr. Despite many attempts, Muwawiya had been unable either with bribes or coercion to secure their support to his son’s succession. As soon as his father was dead Yazid sent a messenger to al-Walid b. ‘Utba, the Governor of Medina, commanding him to extract homage from these four men, particularly Imam Husayn, peace be upon him, who should be killed if he refused. The Governor duly summoned Imam Husayn in the middle of the night. Realizing that this urgent summons must mean Muwawiya was dead, the Imam took a contingent of his supporters with him to the Governor’s palace, as a protective measure. When the Governor asked him for homage, Imam Husayn replied that for an act of homage to be valid it must be made in public, therefore the people should be summoned to the mosque the next day, and he would ask their counsel as to whether he should pay homage to Yazid. Marwan b. al-Hakam, an old enemy of Islam who had been expelled from Medina previously by the Prophet, advised Walid to mur 


[ شنبه 94/7/25 ] [ 1:0 عصر ] [ Islamic Studies ]

Muharram is the first month of the Islamic calendar. On the first day of Muharram, the Islamic New Year is observed by Muslims. The Islamic calendar is a lunar calendar, and is 11 to 12 days shorter than the solar year. Hence it is a little different from the Gregorian calender that is used in the western nations. When compared with the Gregorian calendar, which is a solar calendar, the lunar month of Muharram shifts from year to year.
The month of Muharram is of great religious significance to Islamic people the world over. It is held to be the most sacred of all the months, excluding Ramadan. The word "Muharram" is often considered synonymous with "Ashura", the tenth day of the Muharram month.

10th of Muharram (the day of Ashura / Ashoora) is observed as an important day by both Sunni and Shia Muslims – however, fordifferent reasons.

Most scholars believe that Ahsura is named as such because of “tenth” of Muharram (ten is translated as “Ashara” in the Arabic language). Sunni Muslims look at Ashura as a day of “respect and gratitude” (for Prophet Moosa and his nation), while Shia Muslims believe that day to be a day of mourning and sorrow.

Sunni Muslims

Based on the Hadith of Prophet Muhammad (saws), Sunni Muslims celebrate Ashura as the day when Prophet Moses (Moosa) fasted on that day because Allah saved the Israelites from their enemy in Egypt. 

Shia Muslims Observance

Shia Muslims observance of Ashura is different altogether. They observe Ashura as the day of martyrdom of Hussein ibn Ali, the grandson of Prophet Muhammad at the Battle of Karbala. Shia Muslims, therefore, consider this a day of sorrow and observe it as such by refraining from music, listening to sorrowful poetic recitations, wearing mourning attire, and refraining from all joyous events (e.g. weddings) that in anyway distract them from the sorrowful remembrance of that day.


[ شنبه 94/7/25 ] [ 12:48 عصر ] [ Islamic Studies ]

<** ادامه مطلب...به گزارش واحد روابط عمومی و بین الملل، همایش بین المللی علمی - پژوهشی امام رضا (ع)، اسوه حیات طیبه  با سخنرانی حضرت آیت الله اعرافی (ریاست محترم جامعه المصطفی و امام جمعه شهر مقدس قم)، یکشنبه 25/5/94، ساعت 10 صبح برگزار می گردد.


[ یکشنبه 94/5/25 ] [ 10:11 صبح ] [ Islamic Studies ]

همایش بین المللی علمی - پژوهشی امام رضا (ع)، اسوه حیات طیبه 

 

 

 

واحد گزارش: همایش بین المللی علمی - پژوهشی امام رضا (ع)، اسوه حیات طیبه برگزار می گردد.

 

به گزارش واحد روابط عمومی و بین الملل، همایش بین المللی علمی - پژوهشی امام رضا (ع)، اسوه حیات طیبه  با سخنرانی حضرت آیت الله اعرافی (ریاست محترم جامعه المصطفی و امام جمعه شهر مقدس قم)، یکشنبه 25/5/94، ساعت 10 صبح برگزار می گردد.


[ یکشنبه 94/5/25 ] [ 9:54 صبح ] [ Islamic Studies ]
بسمِ ربِ الشہداء

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ وعَجِّلْ فَرَجَهُمْ

 

"O people! The Month of Allah is drawing near to you with Blessing, Mercy and Forgiveness.  It is a month which is the best of the months to Allah . . . its days are the best days, its nights are the best nights, and its hours are the best hours." Prophet Muhammad SAWW.

 


 May Allah (swt) accept our all good deeds, efforts and forgive us in this blessed month of Qur"an.

The Glorious and Holy Month of Ramadan has commenced. In this Month of Glory, Forbearance, Patience and Brotherhood we ask Allah the Almighty and Exalted to make us successful in fasting this holy month, rising during its days and nights, getting close to Him and humbly praying to Him, reciting the Holy Qur"an with pondering, and making use of its true guidance, clear signs, and criterion.

 

This is the month of Allah, the month of repentance, the month of fasting, the month of charity, the month of supplications and recommended prayers, but on the top of all and according to Qur"an,

 

شَهْرُ رَمَضَانَ الَّذِیَ أُنزِلَ فِیهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَیِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

This is the month of self building, self purification, getting close to Quran and understanding it. 

Please remember me all in your prayers -especially our afflicted Ummah- during these blessed days, particularly during the holy nights of Qadr.


    Tanzil - Quran Navigator: http://tanzil.net/#61:1

Open Burhan –The Best Quran Browser:http://www.openburhan.com/

Note: A free tool to study the Quran. Each verse has Arabic text and translation, with a concordance function


[ پنج شنبه 94/3/28 ] [ 10:36 صبح ] [ Islamic Studies ]
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