Stealing from Property of the Public…!


Stealing from Property of the Public…!  


One night Aqil, the brother of Imam Ali (A.S.), visited the Imam. Imam Ali (A.S.) accepted his guest with respect and honor. Upon Imam Ali’s (A.S.) request, Imam Hassan (A.S.) offered a shirt and a cloak of his own to Aqil. The weather was warm; Imam Ali (A.S.) and Aqil were sitting on the roof of Dar al-Imarah (palace of the governor). While Aqil had been expecting to see a colorful table, in contrary he was only faced with ordinary food.

Then, Aqil expressed his request and said: “I am highly indebted, and I have to return home soon. I want you to order that my debts be paid”.


Imam Ali (A.S.) said: “How much do you owe?”


Aqil replied:”One hundred thousand Dinars (silver coins)”.


Imam Ali (A.S.) said: “That’s too much!”, and then continued: “I regret that I can not pay all your debts; however, at the time of giving people’s shares, I will give you from my own share as much as possible”.


Aqil said:” Your share is not much. How much do you want to take for yourself and how much do you want to give me? Please order that they pay me from Bayt al-Maal.”


Imam Ali (A.S.) said: “Bayt al-Maal is not my own property; I am the trustee of people’s properties. I cannot offer you from the Bayt al-Maal.”

When Imam Ali (A.S.) saw Aqil’s insistence, he pointed towards the cases of the merchants, which were visible from the roof since it overlooked the bazaar, and said: “I have got a suggestion for you, which if you perform, you will be able to pay all your debts. These people will gradually return to their homes, and this place will become empty of people; yet, their cases which are full will remain here. As soon as people have left, go and empty their cases, and pay your debts”.


Aqil said: “O dear brother! Are you kidding? Are you offering me to steal? Am I a thief that steals people’s property, while they are resting at their homes?”


Imam Ali (A.S.) replied: “What difference does it make that you take (money) from Bayt al-Maal unjustly or steal from these cases? They are both thieves”.

Then, he continued: “I have got another suggestion. The old city of Hirah, which is the center of merchants and wealthy people, is located near Kufa. Let us go there at night and steal from one of them”.


Aqil said: “O dear brother! I am asking you to give me from the Bayt al-Maal, and you reply me by saying these words?”


Imam Ali (A.S.) said: “In fact, it is better to steal from one individual rather than to steal from hundreds of thousand of people. How is it that stealing from one person is a theft, but stealing from the properties of the public is not?”



What is Intellect (aql)?

What is Intellect (aql)?

The thinking is the fruit of wisdom. A pondering person is a wise person. Great Scholar Sadiq (A) says that the difference between an intelligent and a foolish person is that an intelligent person first thinks, then speaks. Similarly, in the field of action he first thinks, then acts. However, the foolish person does the opposite (first he acts, and then he thinks). Great Scholar Ali (A) states, that a perfect man is he who performs an action after always considering toward what his intellect commends him. It has repeatedly been stated in the Holy Qur’an,

“Most surely there are signs in this for a people who understand.” (Ar-Ra’d:4).

Similarly, there are many verses for “the people who reflect.” Thus, there are signs in this (Qur’an) for a people who reflect.

Great Scholar Sadiq (A) was asked about the intellect. He said, “The intellect is that by which man can become God’s servant and through which he can attain the Heavens.”

Those who go to Hell are the greatest fools and the most stupid persons, no matter how intelligent they were in the world. Being wealthy, a politician, or deceiving people by tricking or misleading them is not intelligence; these people are only fooling themselves. Apparently they are rich, famous, and powerful, but in reality, this is the lowest and most disgraceful station of Hell. The Holy Qur’an states about those in Hell,

“And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire” (Al-Mulk: 10).

(Rejection of anything or place without reason is worship of the self). The Qur’an also states this, that rejecting any being without reason or proof means making yourself opposing God.
Syed Mohammad Masoom Abidi

Respect for The Progeny of the

Respect for The Progeny of the
Holy Prophet (s.a.w.a.)


Son! Give respect and reverence to the progeny of the Holy Prophet (s.a.w.a.) because they are from the family of Janab-e-Fatema (a.s.) and Hazrat Ali (a.s.). Allah has decreed that you love them. As far as possible give them due respect because Allah’s will and good of both the world lie in it.

(Mustadark, p. 400)

Remember their respect should not be confined only to ‘saadaat’ with good character. This order of respect is not meant for ‘Alims’ who do not practice Islam. They don’t deserve respect. But here we are talking about descendants of the Holy Prophet (s.a.w.a.) Therefore, their respect is a must. However if by not showing respect, there is likehood of their returning to right path. Then don’t respect them. This is one way of ‘Nahi-anil-munkar’. However, it is better that you respect them in public and advise them in private as in the incident of Ahmed bin Ishak Ashari. Once Husaini bin Hasan Fatemi came to meet him. Since Husain was a drunkard, he refused to meet him. Then, when he was going for Haj pilgrimage, on the way to Samarra, he met Hazrat Imam Askari (a.s.). But Imam did not give him audience. After many request and pleadings when he met the Imam, then Ahmed asked: ‘Son of the prophet, why are you displeased with me?’ The Imam replied: ‘Why did you not meet Husaini bin Hasan?’ Ahmad replied: ‘My intention was to prevent him from drinking wine’. The Imam said : ‘You are right. That is what is meant by ‘Nahi-anil-Mumkar’ but as far as respect for them is concerned, there should be no change.’

Ibne Ishaq kept this is mind and after returning from Haj he gave due respect to Husaini bin Hasan. He got frightened and asked the reason. Ahmed gave him the reason. This made so much impact on him that he asked for Allah’s forgiveness and broke all the wine glasses and threw them. He died in the mosque during ‘Aaiteqaf’.

(Mustadrak-ul-wasael-2, p. 407)

Remember, this advice is not meant for non Fatemi ‘Sadat’ though being Hashemi they also deserve respect but they are not family members of the Holy Prophet (s.a.w.a.). Whenever in doubt, be cautious. Of course, those who are sayyed from mother’s side also deserve respect because they are children of the daughter. Imam Hasan (a.s.) and Imam Husain (a.s.) are prophet’s children because of this relation. People with this type of relations are not entitled to ‘Khums’. According to one reliable tradition from Jamad bin Isa, only those who are sayyed from father’s side are entitled ‘Khums’. Otherwise, they are equal as far respect is concerned. Both should be respected.


The Event of Ghadeer

The Event of Ghadeer

For the followers of Ahlul-Bayt (as), there are four great EIDS:

o Eid-ul-Fitr, which is marked at the end of the holy month of Ramadhan

o Eid-ul-Adh’ha, which is celebrated on the 10th of Dhul-Hijjah in remembrance of the great sacrifice of Prophet Ibrahim (as)

o Eid-ul-Ghadeer, which falls on 18th of Dhul-Hijjah &

o Eid-ul-Mubahila, which is celebrated on the 24th of Dhul-Hijjah.

We celebrate the Eid of Ghadeer because it is the day of the Wilayah of our first Imam, Imam ‘Ali bin Abi Talib (as).

It was on the 18th of Dhul-Hijjah, in the year 10 AH, at a place called Ghadeer-e-Khum that the Holy Prophet (saww) openly and explicitly declared the Imamate of this Imam (as) on the Muslims.


Historians write that:

In the month of Dhul-Qa’dah 10 AH, the Holy Prophet (saww) decided to perform the last Hajj of his life.

Muslims in Madina and outside were all informed about this. Naturally, this news inspired many and Muslims turned out in thousands to accompany the Messenger of Allah (saww) to Makkah.

On 25th of Dhul-Qa’dah, they all departed for Makkah. After performing his ‘Umrah, the Holy Prophet (saww) pitched his tent outside the city of Makkah.

On 8th of Dhul-Hijjah, all the Muslims proceeded to ‘Arafah and stayed there till the sunset of 9th. It was here that the Holy Prophet (saww) delivered his first sermon. He (saww) informed the people that this was his last Hajj and advised them:

  • To show respect to the blood and property of one another
  • Discharge their trust
  • Refrain from Usury and safeguard from Shaytan

He (also) stressed upon the rights of women and abide by Quran and his Sunnah.

After completing his pilgrimage, the Holy Prophet (saww) was returning to Madina when he (saww) arrived at a spot called Ghadeer-e-Khum. This place was like a junction from where all the pilgrims usually dispersed towards their own cities.

Suddenly he (saww) saw the signs of Wahyi as though a revelation was to come so he (saww) encamped there. Jibrael (as) appeared with the following command from Allah (SWT):

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

“O Prophet! Deliver what has been revealed to you from your Lord. And if you don’t, then you have not delivered any message of His, and Allah will protect you from men…”

The message was very strong!

What was it about?

And why was it so important that if it were not delivered, it would be as though the Holy Prophet (saww) hadn’t delivered any message?

On receiving this command, the Holy Prophet (saww) instructed that:

  • The place be swept
  • Bilal to call out the people by saying “HAYYA ‘ALAA KHAYRIL ‘AMAL.”
  • Those who were ahead were called back; and those who were behind were asked to join.

All historians write that when Muslims gathered at Ghadeer, they were 120,000 in number.

The Holy Prophet (saww) led the Dhuhr prayer and thereafter mounted the mimber, which was made from the saddles of the camels and delivered his historical speech.

It was during this sermon that the Holy Prophet (saww) declared ‘Ali bin Abi Talib (as) as his successor by raising him so high that the hair of his armpit was evident to the Muslims and said,


“Whosever’s master I am, Ali is his master.”

Thereafter, the Holy Prophet (saww) made ‘Ali (as) to sit in a tent and asked the Muslims to swear an oath of allegiance to him. The first two people to do so, were Abu Bakr and ‘Umar ibn al-Khattab, who said,

“Congratulations to you O son of Abu Talib! You have become my leader and the leader of all believing men and women.”

This is basically what had happened, and this is what the Shia’h must know to strengthen their belief in the Imamate of Imam ‘Ali (as) and the eleven Imams (as) who followed him.


We can understand how important the event of Ghadeer is through the following incidents that followed:


It was only after the Holy Prophet (saww) had delivered his sermon and had appointed ‘Ali (as) as his rightful successor, that the verse of perfection of religion was revealed.

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا

“This day I have perfected your religion for you and have completed My favour upon you and have chosen for you the religion of Islam.” (5:3)


Mohamed Baqir Ansari in his book, ‘What happened in Ghadeer?’ relates that after the appointment of Imam ‘Ali (as), Muslims were in their groups when suddenly they saw a handsome man standing among them and asserting:

“This Apostle has knotted for this man what only the atheists would unfasten.”

Which implies that only those who do not believe in Allah (SWT) will reject the Wilayah of ‘Ali (as).

‘Umar ibn al-Khattab came to him and asked as to who he was, but he received no answer. He then came to the Holy Prophet (saww) and asked him. The Holy Prophet (saww) said, “That was Jibrael, the angel. I warn you against disentangling the knot, and breaching!”


After the event of Ghadeer, a person by the name of Harith bin Nu’man al-Fahri came to know about the appointment of Imam ‘Ali (as).

He rode on his she-camel to Madina and confronting the Holy Prophet (saww) said,

“You commanded us to believe in One God, we did!

You told us to obey you, so we obeyed you!

You told us to pray, so we prayed!

You told us to fast, so we fasted!

You told us to perform Hajj, which we did!

It appears that you were not satisfied with all these and you have appointed your cousin to be your successor?”

Having said this, the man then turned towards his camel and said,

“O Allah! If whatever Muhammad has said is correct, then fling a stone on me from the sky.”

Before Harith reached his camel, a stone from sky fell on his head and cut him into two pieces. Immediately afterwards, the following verses of Suratul-Ma’arij were revealed:

“A questioner asked for the punishment to fall; for the disbelievers, there is nothing to avert it.” (70:1-2)


To keep this day as reminder of that great event of Ghadeer, the Holy Prophet (saww) declared it as the day of EID.

The Holy Prophet (saww) said,

“Day of Ghadeer is the best festivity of my nation. It is on this day that Allah (SWT) commanded me to appoint my brother ‘Ali bin Abi Talib (as) as a point of guidance after me for the people; And it is also the day when Allah (SWT) perfected His religion and completed His favour; and chose Islam as the religion.”


Mulla Mujahidali Sheriff


Importance of Sajdah

Importance of Sajdah


Tonight we are commemorating the Martyrdom of our 4th Holy Imam, Imam ‘Ali ibn al-Husayn (as). Since one of the most popular titles of this great Imam (as) was that of ‘Sayyid al-Sajideen’ meaning ‘the leader of those who perform Sajdah’, I thought that we should talk something about Sajdah and its importance.


“O you who have faith! (Perform Rukoo’ and Sajdah) Bow down and prostrate yourselves, and worship your Lord and do good, so that you may be felicitous”. (22:77)

This is one of those verses in which, we, the faithful and the believers, have been commanded to perform Sajdah before Allah (SWT).


The question is: WHAT IS SAJDAH??

Today, if you ask any Muslim child this question, he will tell you that: Sajdah is prostration we perform in Salaat in a manner that seven parts of ones body touches the ground: the forehead, the two palms, the two knees and the two toes. The answer is correct! But, what is the in-depth meaning of Sajdah?


Sajdah is an action that exhibits the highest degree of humility of a creature before his Creator. When a person performs Sajdah he is basically acknowledging the fact that he is completely inferior to Allah (SWT).

{A person asked Imam ‘Ali bin Abi Talib (as) to explain the meaning of the Sajdahs in Salaat.

Imam (as) said:

When a person performs the first Sajdah, he is actually telling Allah (SWT): MINHAA KHALAQTANEE (You have created me from it i.e. dust).

Then he raises his head from Sajdah, he is telling: MINHAA AKHRAJTANEE (You have removed me from it i.e. dust).

Then again he goes into the second Sajdah implying: WA ILAIHAA TA’EEDUNEE (You will return me into it i.e. dust).

And finally when he raises his head up again, he is saying: WA MINHAA TUKHRIJUNEE TAARATAN UKHRAA (And You will remove me from it i.e. dust again for the second time)} (Bihar al-Anwaar)

Throughout the actions of performing Sajdahs the concentration is only on one fact that our creation, return and coming back to life is related to dust. We are nothing but inferior in front of Allah (SWT)!

And we acknowledge this through the kind of Dhikr that we recite in Sajdahs.


(Glory and all praise be to my Lord who is the Most high)


Sajdah is the physical action, which gets the soul of a servant closer to Allah (SWT). In other words, it is through Sajdah that one attains the closest proximity of Allah (SWT). This is what Allah (SWT) Himself has said.

“Perform the Sajdah and get closer (to Me)”. (96:19)

In Tafseer of this verse, it is reported from Imam ‘Ali ibn Musa al-Ridha (as) that:

“The closest one can get to Allah (SWT) is when he is in Sajdah; this is because Allah (SWT) Himself has said, ‘Perform Sajdah and get closer (to Me)’.(Bihar al-Anwaar)

[Sa’eed bin Yasaar asked Imam Ja’ffar al-Sadiq (as), “Should I pray (for myself) when I am in Rukoo’ or in Sajdah?” Imam (as) replied: “Pray when you are in Sajdah, for verily a servant is closer to Allah when he is in Sajdah. Pray for your world and for your Hereafter”. ] (Bihar al-Anwaar)


Regarding Sajdah, there are two very interesting things mentioned in the traditions.

One is that:

Whenever we perform Sajdah, we must strive to extend it as much as possible. Why? Because Sajdah reminds our enemy Iblees about his disobedience to Allah (SWT) and the reason for his banishment from Paradise.

Imam Ja’ffar al-Sadiq (as) has said, “Verily when a servant prolongs his prostrations in a manner that no one sees him, Shaytan says: ‘Woe unto me! They are obedient and I disobeyed. They prostrated and I refused’.”

(Bihar al-Anwaar)

{A group of people came to the Holy Prophet (saww) and said,

“O Messenger of Allah! Take a guarantee from your Lord that we shall enter Paradise”. The Holy Prophet (saww) said to them, “With a condition that you will co-operate with me in prolonging your Sajdahs”.} (Bihar al-Anwaar)

And the other thing is that:

The mark of prostration will always be on the foreheads of true believers. This has also been mentioned in the Holy Quran:

“Muhammad is the messenger of Allah; and those who are with him are severe against the infidels but compassionate among themselves. You will see them bowing and prostrating, seeking His grace and pleasure.

Their mark is on their faces (foreheads) from the effect of prostrations”.


Imam ‘Ali bin Abi Talib (as) has said,

“Verily I abhor a person whose forehead is clean and there is no mark of prostrations on it”. (Bihar al-Anwaar)


One of his titles was that of ‘Sayyidus-Sajideen’ meaning ‘the leader of those who prostrate’. In fact, it is reported that he (as) prostrated so much that he was called ‘Dhut-Thafanaat’. Thafanaat in Arabic means ‘lumps’.

Imam Muhammad al-Baqir (as) has said, “My father used to get lumps on the places on which he prostrated. He used to cut them atleast twice in a year. Every time he had to cut five such lumps hence he became known as Dhut-Thafanaat (One with lumps)”. (Bihar al-Anwaar)

It is also reported from the same Imam (as) that:

“Whenever my father ‘Ali ibnul-Husayn (as):

-Remembered any bounty of Allah, he (as) prostrated.

-Read any verse of Quran with Sajdah, he (as) prostrated.

-Feared anything or anyone, he (as) prostrated.

-He completed his obligatory prayer, he (as) prostrated.

-He made peace between two people, he (as) prostrated.

The marks of prostrations were all evident on his parts of body used for Sajdah, thus he became known as As-Sajjad”.

(Bihar al-Anwaar)

It is also reported that:

[Once our Imam (as) went to the desert. One of his slaves followed him and saw that the Imam (as) was prostrating on a coarse stone and reciting:


By the time the Imam (as) raised his head from Sajdah, the slave had counted that our Imam (as) had recited all these for 1000 times.] (Bihar al-Anwaar)


Mulla Mujahidali Sheriff


Al-Rifq’ Gentleness in the Life of the Prophet (saww)

Al-Rifq’ Gentleness in the Life of the Prophet (saww)

“It is by Allah’s mercy that you are gentle to them, had you been harsh and hardhearted, surely they would have dispersed from around you. Therefore, excuse them; Plead for forgiveness for them and consult them in the affairs”. (3:159)

In the above verse, Allah (SWT) has pointed out and praised one of the most important characteristics of His messenger (saww), which played a significant role in attracting the people towards Islam; and that is of what has been termed as AL-RIFQ.

AL-RIFQ in Arabic means: Kindness, Gentleness, Mildness & Friendliness.

[History tells us that the battle of ‘Uhud was the toughest battle, which the Muslims fought against the pagans of Quraysh.

In this battle, the Holy Prophet (saww) had instructed the Muslims not to leave their positions until they were told to do so. They did not follow the instruction; They left their positions in greed of getting their hands on the booty, and as a result, they were attacked and surrounded by their enemies; In order to save their lives, some Muslims escaped to the nearby mountains leaving the Holy Prophet (saww) and some of his companions behind to deal with the situation; Many so-called prominent companions were among those who fled.

After the battle of ‘Uhud, these Muslims deserved to be punished. But, the Holy Prophet (saww) did NOT punish them. Instead, he (saww) dealt with them gently and with mildness.] (Tafseer-e-Namoona)

It was in regard to this behaviour that Allah (SWT) praised His Prophet (saww).


One of the many important lessons that Islam teaches us is to shun harshness and exhibit Gentleness and Mildness in our behaviour with others.

The Holy Prophet (saww) has said, “If gentleness could have been a creature perceived by eyes then it would have been the most beautiful of all creations of Allah (SWT)”. (Bihar al-Anwaar)

He (saww) also said, “Wherever gentleness is exhibited, it adorns the place”. (Kanzul-‘Ummaal)


There are many advantages of being gentle and mild in our behaviour towards others in this life. Since we are commemorating the martyrdom of the Holy Prophet (saww), let us see what he (saww) has said in this regard and look for practical examples from his noble life.


One of the benefits of being gentle with others is that ‘gentleness leads to peaceful solution of problems’. Whenever two people, or two groups of people quarrel with each other, and neither of them shows gentleness, their problem will never be solved. As soon as one of them shows gentleness, the other mellows down and an agreement is reached between them.

“Gentleness leads to peace” (Meezan al-Hikmah)

In olden days, it would just take a small thing to trigger a big war between two tribes. The war would last for years killing many people and destroying families. Islam put a stop to this by introducing the concept of being ‘gentle’ and ‘forgiving’ to each other.

[Once a Bedouin Arab came to Madina and visited the Holy Prophet (saww) to seek his guidance and advice. The Holy Prophet (saww) said to him: “Do not lose your temper” and said nothing more than this.

The man returned to his tribe. When he arrived among his people, he noticed a serious problem had occurred. Few young men of his tribe had stolen some things from the other tribe and they had retaliated. As a result, they had gradually reached a stage of waging war against each other and had come out face to face with their weapons for the confrontation.

He immediately sought for his armour and taking up his weapon joined his tribe to fight against the other tribe. Suddenly, he recollected the words of the Holy Prophet (saww), “Do not lose your temper”. He was soon in deep thoughts asking himself: Why have I become so excited? Why have I taken up my weapon to shed blood? What made me so furious? Thereupon, he left his weapon and came forward to address the other tribe. He said, “What is this war for? If few ignorant men from our tribe have committed transgression against you, I am ready to recompense from my personal wealth. So there is no reason to jeopardize our life and shed blood for nothing”. When the opposite side heard this magnanimous proposition from this man, their generosity and zeal was aroused and they said in reply: “We are in no way inferior to you. Now that it is so, we will forgo our demands”. Consequently, both the parties retreated to their tribes.] (Usool al-Kaafi)


The other benefit of being gentle is that it is a key to every success.

“Gentleness is key to success”. (Meezan al-Hikmah)

The battle of ‘Uhud was fought in the early days of Islam. People were still adjusting to Islam. If the Holy Prophet (saww) was harsh on those who fled from the battlefield, they would have left Islam and reverted to whatever they were before; and this would be a very big blow for Islam. But because the Holy Prophet (saww) was lenient and gentle, people stuck to him and Islam spread thereafter.

[Once, a nomadic, rough Arab arrived in Madina and made his way towards the Mosque in hope of getting some gold and silver from the Holy Prophet (saww). When he entered the Mosque, the Holy Prophet (saww) was among multitude of his friends and companions. This Arab made his request and demanded the charity. The Holy Prophet (saww) gave him something but the Arab was not satisfied and thought that whatever he got was less. So he yelled at the Prophet (saww) and uttered some very harsh words to him. The companions were very disappointed with the Arab and not tolerating his insults, they got up to beat him but the Holy Prophet (saww) prohibited them to harm him.

Later on, the Holy Prophet (saww) took the Bedouin Arab to his home and favoured him some more. In fact, when the Bedouin saw the simplicity of the Holy Prophet (saww) own life, he felt remorseful at his own behaviour and expressed his thanks to the Holy Prophet (saww) for his additional favour. The Holy Prophet (saww) told him: “You uttered harsh words yesterday, which provoked the anger of my companions and you have made them bitter against you. Now that you have thanked and spoken kind words to me, could you repeat the same in presence of my companions so as to ease their anger against you?” The man readily agreed so the Holy Prophet (saww) brought him to the Mosque and said to his companions: “This man claims that he has been pleased with me, am I right?” The man said, “Yes! You are right”, and then repeated the words he had mentioned to the Holy Prophet (saww) privately. At this, the companions began laughing and were happy. Thereafter, addressing his companions, the Holy Prophet (saww) said, “My example with such a person is like a man whose camel startled and ran away. The people began shouting and running after the camel thinking that they would help the owner. The more they shouted, the more the camel sped. The owner kept calling the people back assuring them that he knew how to keep the camel calm. When the people left the camel alone, the owner picked up some herbs and gently showed it to the camel without shouting and running. The camel came back and the owner easily grasped the bridle of his camel and set off on his way”.

Then the Holy Prophet (saww) added: “Yesterday, if I would have allowed you to handle this man as you please, you would have killed the poor man. But I stood between you and him, and treated him gently and kindly”.] (Dastaane-Raastaan)


Mulla Mujahidali Sheriff

Al-Husayn (as) –The Son of the Holy Prophet (saww)

Al-Husayn (as) –The Son of the Holy Prophet (saww)


[Jibrael was descending towards the earth in the company of many angels when his eyes fell upon an angel on a deserted island. The wings of that angel were cut so he could not fly and he was engrossed in his own grief. Jibrael came to him and asked, “Who are you and what has happened to you?” The angel replied, “O Jibrael! I am Fitrus. I was the leader of 70,000 angels in the third heaven. Once I delayed little in discharging the command of Allah (SWT) and as a punishment, Allah (SWT) banished me from the heavens and I was thrown into this island”. Fitrus then asked, “O Jibrael! May I ask what has happened that I see you in company of so many angels today?” Jibrael said, “Fitrus! A grandson has been born in the house of Prophet Muhammad whose name is Al-Husayn. We are going to convey the greetings of Allah to him”. Fitrus, who was very well aware of the status of Ahlul-Bayt (as) pleaded to Jibrael to carry him along so that through the ‘Barakah’ (blessings) of this household, he could ask for his own salvation. With the permission of Allah (SWT), Jibrael carried Fitrus to the house of the Holy Prophet (saww). At that time, the messenger of Allah was sitting and holding his grandchild in his lap. Jibrael informed the Holy Prophet (saww) about the plight of Fitrus. The messenger of Allah instructed Jibrael to bring Fitrus closer and rub his body with of his grandson. As soon as this happened, Allah (SWT) restored the wings of Fitrus and he flew happily and saying proudly:” I am the freed slave of Al-Husayn”.] (Rawdhah al-Shuhada)

It is also narrated that:

[After the martyrdom of Imam al-Husayn (as) in Karbala, Fitrus asked Allah (SWT) to grant him with permission to fight against the enemies of Islam.

Instead, Allah (SWT) commanded him to go with 70,000 angels to the grave of Imam al-Husayn (as) and mourn for him there till the day of Qiyamah.]

Imam al-Husayn (as) was born on 3rd of in the year 4 AH in Madina. It was a great day of joy and happiness in the household of Prophet Muhammad (saww).


Although Imam Hasan (as) & Imam Husayn (as) are the sons of Ali (as) & Fatima (as), they are both regarded as the sons of the Holy Prophet (saww). Many enemies of Ahlul-Bayt (as) argue that no one should be called as sons to the Holy Prophet (saww) because the Holy Quran is explicit that the messenger of Allah is not anyone’s father. The evidence, which they present, is the 40th verse of Suratul-Ahzaab (33), which I recited in the beginning. Allah (SWT) says:

“Muhammad is not the father of any man among you, but he is the Apostle of Allah and the seal of the prophets, and Allah has knowledge of all things”. (33:40)

Let us see if their claim is true.

Point 1

All the commentators of the Holy Quran are in agreement that this verse was revealed to cancel the false belief among people that one cannot marry the wife of his adopted son.

[Zayd bin Haritha was once being sold as a slave in the market of Akkaz. The Holy Prophet (saww) purchased him and adopted him as his own son.The father of Zayd was a man of means. When he found out that his kidnapped was sold as a slave, he came to Abu Talib to seek his freedom. The Holy Prophet (saww) at once set him free and allowed him to go with his father. However, Zayd decided to remain with the Holy Prophet (saww) and the messenger of Allah asked the people to bear witness that from that day Zayd was his son. This became so well known fact that the Arabs used to call Zayd as ‘Zayd ibn Muhammad’ meaning ‘Zayd son of Muhammad’.

Zayd married a woman called Zaynab bint Jahsh. Later on, when he divorced her, the messenger of Allah was commanded by Allah (SWT) to marry Zaynab. The reason for this marriage was to break this belief, which was prevalent among the Arabs that one cannot marry the wife of ones adopted son. When the Holy Prophet (saww) married Zaynab, some Muslims accused him of wrongdoing and began considering this action as scandalous. Thus this verse was revealed.

This has been verified in yet another verse in which Allah (SWT) says: “Nor has He made your adopted sons as your sons. These are mere utterances of your mouths”. (33:4)

Point 2

The Holy Prophet (saww) himself has said, “Ali and I are the fathers of this nation”. (Tafseer-e-Namoona)

If the Quran says that Muhammad is not the father of any man and the Holy Prophet (saww) said ‘Ali and I are the fathers of this nation’ – doesn’t this contradict the Holy Quran? This by itself proves 2 things: One is that the verse in which Allah (SWT) has said that ‘Muhammad is not a father of any man’ was revealed only to abrogate the belief that an adopted son is like a natural son. Secondly, what the Holy Prophet (saww) implied was that he (saww) and Ali (as) were the spiritual fathers of this Ummah.

Point 3

With regard to Hasan (as) & Husayn (as) being the sons of the Holy Prophet (saww), the Holy Quran itself has announced this explicitly. When the Christian monks visited the Holy Prophet (saww) and despite all the arguments, they declined to accept his message, Allah (SWT) commanded His prophet to call them for a Mubahila. “Should anyone argue with you concerning him after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call upon Allah’s curse upon the liars”. (3:61)

History bears witness to this fact that the Holy Prophet (saww) brought:

In Abnaa-ana (our sons) – Hasan (as) & Husayn (as); In Nisaa-ana (our women) – Sayyida Fatima (as); and in Anfusanaa (our souls) – Imam Ali (as).

Ibn Abil-Hadeed, the Sunni Scholar writes in his commentary of Nahjul-Balaghah that: “If I am asked whether Hasan & Husayn are the sons of the Holy Prophet (saww) – I would most certainly say: “Yes” because Allah (SWT) Himself says in the verse of Mubahila: ABNAA-ANA (our sons) and this can only refer to Hasanayn (as)”. Then he adds: “According to the language experts – they are unanimous that the children of a woman are also considered as the generation of her father”.

Point 4

[In the battle of Siffeen, Imam Hasan (as) was anxious to go forth and fight against Mu’awiya. Imam Ali (as) told the Muslims: “Stop Al-Hasan and don’t let him go to the battlefront hastily. I fear that should Hasan and Husayn get martyred, the generation of the Holy Prophet (saww) shall be cut-off”.] (Ahsan al-Muqaal)


The months of Rajab / Sha’ban & Ramadhan are for Istighfar. One thing about Imam Husayn (as) that has been mentioned is that through his Waseelah, Allah (SWT) quickly forgives sins. It has been narrated that:

[In the days of the Holy Prophet (saww), a person had committed a sin and because of fear, he hid himself at a place. One day he saw Imam Hasan (as) & Imam Husayn (as) alone. So he lifted them over his shoulder, came to the Holy Prophet (saww) and said, ANA MUSTAJEERUN BILLAHI WA BIHIMA, “I seek refuge in Allah and in these two from that sin, which I had committed”.

The Holy Prophet (saww) laughed and placing his hand on his lips, he (saww) said, “Go! You have been freed (from your sin)” And Hasanayn (as) said,

“We accept to intercede on your behalf”. The following verse was then revealed, “Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them they would have surely found Allah all-Clement, all-Merciful”. (4:64)] (Manaqib Aali Abi Talib) Mulla Mujahidali Sheriff