Duties Of Shia and 40 Hadith

A person asked Imam Reza (A.S.) “Who are the best of servants?
So he responded “Those men that when they perform good deed they become glad & when they perform a bad deed they ask the forgiveness (of Allah) & when they are granted they thank (for it). And while they get afflicted & grieved they exercise patience. And when they get enraged & angry they forgive. (overlook other faults).
As salamualikum
Dear Members as you know I started two webs http://www.alqaem.org and http://www.alqaim.info under banner of our Idara Alqaem Youth education and welfare society ,by which we try our best to Guide you properly and defend our Community,Zaer e sarparasti Imam e Zaman(a.s)….. “We believe in Islamic Unity. All Learned Scholars are equally worthy of respect and honor in our eyes. We do not promote any specific scholar or Maulana. We are totally against dividing our community into different small groups on the basis of difference in their respective researches. Those who wish to create discord among us on this basis are soldiers and agents of iblees (Satan) and by creating such disputes they are support him.”

It is also my Humble request all of our brethern in faith think about akhirath and Try your best to perform your duties and make your kids practical shia…. Without Practice there is no Meaning of Declaration and because of our this weaknes enemies attack on azadari practices , majalis , matam jusloos with the words all are useless because shia do not learn from Characters of Our Aimma(a.s).. It was an old practice of enemies always to target , torture ahlulbayt and they will continue But it is also our duty not to give them chance to attack on ahlulbayt by our acts… So be a practical shia and do not give chance to enemies of ahlulbayt…
We update every shab e Juma….and our updates for this week are:————–

1) Collection of 40 hadith series ( more than 400 hadith with proper refences)


2) sayings of Holy Prophet (S) about Fatima Zahra (A) From Other Muslims Hadith Books


3) Duties of Shias towards Imam-e-Zamana (a.s.)

( A collection of 80 duties By Sayyid Muhammad Taqi Musavi Isfahani


4) Articles , Video and dua Imam e Zaman (a.s)


5) Current Issues Of our Community and Statements and replies of Our Scholars

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Iltemaas e dua

Syed Mohamad Masoom Abidi







The Ahle Bayt (a.s.) – In the words of Imam Husain (a.s.)

Among the fundamental tenets of Islam is the complete and comprehensive subservience to the Prophet (s.a.w.s.)’s progeny i.e. the Ahle Bayt (a.s.). The Prophet’s assertion in this regard, bears ample evidence to this doctrine.

“I leave in your midst two important legacies, viz. the Book of Allah (Quran) and my progeny, Ahle Bayt (a.s.). If you fasten on to them firmly after me, you shall never be deviated. “These two shall never separate (from each other) until they meet me at the fountain of Kauthar.”

The authenticity of this tradition is firmly established so as to dispel the need for references. It clearly purports that adherence to the Quran and Ahle Bait. (a.s.) alone will save a Muslim from the pitfalls and protect him from the clutches of Satan. An important criterion for complete obedience and subservience however, is that one be closely acquainted with the true leaders. For, to expect that level of obedience without proper recognition is both irrational and unreasonable. However, where the Ahle Bayt (a.s.) are concerned, one pertinent point that needs to be addressed is whether we are capable of totally comprehending their venerable station (on our own). Imam Sadiq (a.s.) proclaims, “Their intellect can never grasp (the Imam) and reflections will fall short of comprehending him.” (Usool al-Kafi, vol. 1, Kitab al-Hujjah)

Notwithstanding his phenomenal advancement, man is totally mystified and baffled when it comes to understanding the exalted position of the divinely guided Imams (a.s.). Their august position is impossible for man to perceive employing his own limited powers of perception. However, it would become much easier to discern their status in the light of tradition from infallible Imams (a.s.) themselves. Traditions from Imam Hussain (a.s.) in this regard are most fascinating providing us with an invaluable insight.

Imam Sadiq (a.s.) narrates thus “Some men approached Imam Hussain (a.s.) beseeching ‘O Aba Abdillah! Enlighten us with your virtues through which Allah has made you eminent’ Imam (a.s.) warned,

‘You will not be able to understand these merits nor do you have the capacity to digest them.’

However they persisted in their demands till Imam (a.s.) relented and said

‘Okay, if you consider yourselves capable of comprehending our position, then one of you may stay with me while the other two may stand at a distance. I will relate our virtues to the one with me. If he is indeed able to grasp it, I will willingly repeat it before the others.’

In accordance with Imam (a.s.)’s request, two persons distanced themselves while one of them remained with Imam (a.s.). Imam (a.s.) then began enumerating the superiority of the Ahle Bayt (a.s.), so much so that that man was stupefied. His countenance changed dramatically, turning pale, shock and disbelief written all over it. Later when his companions inquired from him, he, in his bewilderment, could evoke no response. (Al Kharaaej wa al-Jaraeh, vol 2 page 795 by Qutbuddin Raawandi, Muntakhab al- Basaaer, p. 108 by Saffar and Isbaat al-Hudaat, vol 5 p 194, hadith 34 by Shaykh Hurr Aamili )

Imam Sadiq (a.s.) relates another tradition that echoes the one above,

“A person approached Imam Hussain (a.s.) requesting him ‘Enumerate for me those virtues that Allah (the Glorified) has specifically bestowed on you.’ Imam (a.s.) cautioned, ‘You shall find it difficult to digest our virtues’.
However that man did not desist and Imam (a.s.) yielded to his demands
by narrating only one tradition. Imam had not yet finished with his narration, that the man’s condition metamorphosed radically and his hair and beard turned completely white. Immediately, he was made to forget that tradition. Later Imam (a.s.) said,
“It was only with Allah’s mercy that my narration was erased from his memory.’ (Al Kharaaej vol 6 page 795, Behaar al Anwaar vol 25 page 379 Had. 27, Isbaat al-Hudaat, vol. 5 page 195 Had. 35)

The conclusion from the above traditions is evident. The Ahle Bayt (a.s.) and their virtues are beyond human intellect. Indeed man can only fathom them with Allah’s mercy. Not surprisingly then, Imam Sajjad (a.s.) has claimed,

“I am afraid that if I reveal (to you) the treasures of my knowledge, you may declare my murder to be admissible.” This is precisely why Imam (a.s.) has declared “Short ofGodhood, you may attribute us with anything.


Habib b. Mazaahir (may Allah illumine his countenance) inquired from Imam Hussain (a.s.) “In what form did you exist before the creation of Hazrat Adam (a.s.)?” Imam (a.s.) replied:

We existed in shadows of light hovering near the Arsh (Allah’s throne). We were the ones who imparted to the angels the method of glorification of Allah and His worship and His veneration. ” (Behaar al-Anwaar, v.60, p. 311)


Imam Baqir (a.s.) narrates from Imam Hussain as who recounts “In his farewell Hajj, the Prophet (s.a.) after performing all the necessary rituals of Hajj , mounted his steed and declared, “None shall enter the Paradise save a Muslim.” This prompted Abu Zar Ghaffari (r.a.) to ask the Prophet (s.a.) ‘O Messenger of Allah (s.a.)! Tell us what is Islam? Holy ‘ Prophet (s.a.) elaborated,’

“Islam is devoid of any robe but the robe of piety and self-restraint. Modesty is its splendour. Waraa and abstinence are its criteria, (waraa means to practice abstinence even in one’s thoughts or at least to make an attempt in that direction). Religion is its perfection while action is its consummation. Every structure necessitates a foundation and the love of Ahle Bayt (a.s.) is the foundation of Islam. A structure is as good as its foundation. For an insipid foundation will spell imminent collapse for the structure. ” ‘ (Ibid. v.68, p. 281, narrating from Al-Mahaasin by al-Barqi ).

1. Aban b. Taghlab narrates from Imam Husain (a.s.) who said,

“One who loves the Able Bayt is from the Ahle Bayt.”

Incredulously I asked Imam “From the Ahle Bayt?!” Imam (a.s.) reiterated thrice emphatically, “Yes, from us, the Able Bayt! Certainly the one who follows us is from us.” (Nuz’ah al-Naazir wa Tanbeeh al-Khaatir, p. 58, H 19)
This tradition explicitly states that love for the Ahle Bayt (a.s.) is a necessary, but not a sufficient condition for being accounted among them. Love apart, one’s deeds must also mirror their deeds.

2. Imam Hussain (a.s.) narrates,

“Love of the Ahle Bayt (a.s.) sheds sins like the gust of wind sheds leaves from the trees. Then one who claims to be our friend must don the garb of piety and virtue and repeatedly seek forgiveness from Allah with contrition. Inshallah, his sins will be pardoned.” (Footnotes of Taarikh Ibn Asaakir, p. 159).

3. The Chief of the Martyrs, Imam Husain (a.s.) declares,

“Enjoin on yourselves the love of Ahle Bayt for only our adherent will receive our intercession” (Ehqaaq al-Haqq by Qaazi Noorullah Shustari, v.11,p.591)

All the above mentioned traditions are unequivocal in their suggestion. They reiterate in no uncertain terms that only strict adherence to the Ahle Bayt (a.s.), in both letter and spirit, will merit any kind of intercession on the Day of Judgement.


Imam Hussain (a.s.) elucidates, “By Allah! Poverty, deprivation, indigence and martyrdom afflict our Shias faster than wild horses and a raging storm.” (Behaar al-Anwaar, v. 67, p. 246)

This tradition asserts that claims of proximity to the Ahle Bayt by no means entail automatic immunity from misfortune and adversity. Rather, a Shia should be equipped for calamities. For surely, adversity is the acid test of a person’s faith and separates the wheat from the chaff. Besides, sufferings and calamities are the factors underlying true friendship and devotion. Traditions also echo this sentiment thus,

“Every misfortune guises love.”

However, that is not to say that being a Shia is a precursor for perpetual misfortune. No, a Shia may also get a taste of the finer things in life like wealth, riches and other comforts, if Allah so wishes. As Quran proclaims,
“He does as He pleases.”


Imam Hussain (a.s.) reminisces,

“In the Prophet’s era, we used to identify the hypocrites by their animosity towards Ali and his children (a.s.).” (Uyoono Akhbaar al-Reza, vol. 2, page 72 by Shaykh Sadooq r.a.).

Indeed, it is ironical how the Ahle Bayt (a.s.) despite their perfection and infallibility had to counter such severe hostility and oppression from the Ummah. Imam Hussain (a.s.) also wonders aloud

“I am unable to comprehend why the people oppose us and despise us, while certainly we are the edifice of mercy, the tree of Prophethood and the mines and treasures of knowledge.” (Nuz’ah al-Naazir, p. 85)

But what lead to this malice and hatred? When were the seeds of this hostility sown and where were they nourished? Replies to these questions are unfolded on the day of Ashoora, when Imam Hussain (a.s.) beseeches the enemy and demands from them the reason for their enmity and viciousness. His blood thirsty adversaries reply succinctly:

“Because of hatred for your father (Ali b. Abi Talib (a.s.)”

Imam Zamana (a.t.f.s.) has articulated this sense of hostility against Ali (a.s.) in Duae Nudbah with stirring melancholy,

“….And after the Prophet, Ali was a guidance from deviation, a light from (blinding) darkness, the strong cord of Allah and His right path. His proximity in ties of relationship with the Prophet unparalleled and his stature in religion is without precedent. And none can emulate him in his virtues. He treaded the path treaded by the Messenger of Allah, may bless them both and their progeny And he contended on (the basis of) interpretation and he was not distracted from the way of Allah by the accusation of any accuser. Indeed he spilled the blood of the Arabian warriors, slew their valiant fighters and vanquished their wolves. As a result, their (the Meccan idolaters) hearts were filled with malice and animosity due to the battles Badr, Khaiber, Hunain, etc. Then, the
Ummah was adamant on his detest, gathered to cut all relations with him and take revenge from his children. Till such a time that he killed the violators of allegiance, the unjust and the renegades (i.e. in the battles of Siffin, Naharwan and Jamal). And when his life term was about to end, the most accursed wretch from the last era, following the one of the earlier era (referring to Qedaar Bin Salaf, the murderer of the she-camel of Allah, the miracle of Prophet Saaleh), martyred him.”
(Extracts from Doa-e-Nudbah).


Jealousy against Ahlul-bayt (as)

After the death of Imam Ali ibn Musa al-Ridha (as), Mamun, the abbaside caliph was under constant criticism by his subjects who blamed him for Imam (as)’s death. In order to keep the situation calm and regain the confidence of his people, Mamun invited Imam Muhammad ibn Ali al-Taqi (as) to baghdad. He also sent some people to escort the Imam (as) so as to show the people that he accorded high respect to the Ahlul-Bayt (as). At that time, the age of the Imam (as) was barely 7 to 9 years.


When the Imam (as) arrived in baghdad and prior to his meeting with Mamun, he was once among the children of his age playing on the road when suddenly they all saw Mamun approaching. They quickly dispersed from the place and hid themselves except for Imam al-Taqi (as). Mamun asked him, “Why haven’t you run away like everybody else?” Imam (as) replied, “The path is not narrow that it would become wider by me moving away from it, nor have I committed any crime that I should run away from you. And I don’t think that you are the sort who would punish an innocent person!”


Seeing the handsome and illuminated face of the young boy and listening to his bold reply, Mamun was wonderstruck. So he asked, “What is your name?” The young boy replied, “Muhammad” “Whose son are you?” asked Mamun. “I am the son of Ali ibn Musa al-Ridha (as)” replied the young boy. When Mamun heard this, he praised the 8th Imam (as) and went away.


After this brief encounter, Mamun proceeded to the forest. There, he released his eagle which flew and came back with a live fish in its beak. Mamun was surprised by this. As he was returning to his palace, Mamun passed by the same spot where he had met Imam al-Taqi (as) earlier on. He noticed that the boy was still there. Addressing him, Mamun asked, “O MUhammad! tell me what do I have in my hand?”


The Imam (as) replied, “Allah (SWT) has created many vast oceans from which clouds are formed. When clouds are forming, they absorb small live fishes which are sought by the eagles of the kings who then use them to test the Imams of their time”. Hearing this, Mamun admitted, “There is no doubt that you are the son of Ali ibn Musa (as), for such miracles are only possible by his son”. (Ahsan al-Maqaal)




The Imams from the progeny of the Holy Prophet (saww) did not possess apparent kingdoms and never ruled or behaved like other kings but they were always in enviable position because of their God given status. Even the kings and the rulers were jealous of them.


“Or do they envy the people for what Allah has given them of His grace? But indeed We gave Ibrahim’s children the book and the wisdom and We gave them a great kingdom”. (4:54)



Love of Ahlul-Bayt (as)

“Say (O Muhammad)” I do not ask you any reward for this except (to show) affection for (my) near ones”. (42:23)


Qurtubi in his Tafseer has narrates that: [When this verse was revealed, people asked: “O Prophet of Allah! Who are your near ones? Who are they whose love has been made compulsory upon us?” He (saww) said: “They are ‘Ali, Fatimah and their two sons”. And he (saww) repeated this thrice]

The Holy Prophet (saww) has said:

“Verily Allah (SWT) created all the prophets from different trees BUT He (SWT) created me and ‘Ali from the same tree. Thus: I am the root of that tree; ‘Ali is its branch; Fatima is its pollination; Hasan and Husayn are its fruits; and our Shia’hs are its leaves. If one worships Allah (SWT) between Safa and Marwa for 1000 years, then 1000 years, and then 1000 years till he becomes as dry as a water skin BUT DOES NOT HAVE OUR LOVE in his heart, Allah (SWT) will throw him into the Hellfire…”

Then the Holy Prophet (saww) recited the following verse:

“Say (O Muhammad), I do not ask any reward for this except (to show) affection towards (my) near ones”.} (Tafseer-e-Namoona)


The love and affection towards Ahlul-Bayt (as) are NOT established through mere claim. There are certain requirements that have to be fulfilled.

Firstly, our hearts must be clean and pure to allow the love of Ahlul-Bayt (as) to settle in them.

We must understand that the Ahlul-Bayt (as) have been kept clean and pure from all Najasaat (impurities) by Allah (SWT).

“Indeed Allah desires to repel all impurity from you, O the Ahlul-Bayt, and purify you with a thorough purification”. (33:33)

This means that their love and teachings too, can certainly not settle in the hearts that are impure. And one of the ways of keeping the hearts pure is: To avoid consuming whatever are HARAAM (forbidden); and even the doubtful things.

Whenever a person eats anything that is HARAAM or MASHKOOK, it forms into blood, which flows into the heart thereby rendering it impure. The love and teachings of Ahlul-Bayt (as) cannot settle in such a heart! It is for this reason that the true Shia’hs are extremely careful of even what they eat.

[Abul-Aswad Du’ali was an Arab and a very close follower of Imam Ali (as).

It is narrated about him that once he was out of his home when Mu’awiya sent a sweet dish to his family in an attempt to befriend them. When Abul-Aswad came home and saw his 5-year-old daughter was eating the sweet dish, he asked where it had come from? When told that Mu’awiya had sent it, he immediately called his daughter and asked her if she knew why Mu’awiya had sent the dish? She replied, ‘As a gift’. The father said, ‘No my daughter! This sweet dish has been sent so that we may slowly and gradually turn enemies to Ali’.

When the daughter heard this, she immediately ran and took some medicine to force vomiting so as to get rid of the DOUBTFUL DISH that had entered into her stomach.]

The lesson to learn from this incident is that: If we want to truly love the Ahlul-Bayt (as) and benefit from heir teachings then we must refrain from eating HARAAM or even MASHKOOK things.

Secondly, we must accept and follow the teachings of Ahlul-Bayt (as).

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

“I shall be with the Holy Prophet (saww) by the fountain of Kawthar and my progeny will be by my side. Therefore, he who loves us (and wishes to be with us): He must accept what we say and emulate us in our actions”. (Tafseer Noor al-Thaqalayn)

Jabir bin ‘Abdullah al-Ansari (ra) had become old and blind when he met Imam Muhammad al-Baqir (as). During the meeting, our Imam (as) told him: “O Jabir! Whoever obeys the commands of Allah and loves us, then to us he is a friend. And whoever disobeys Allah, our love will not benefit him”. (Bihar al-Anwaar)


9th of Rabi’ al-Awwal is the day of great EID for the Ahlul-Bayt (as) and their Shia’hs. It is the day, which is also known as EID AL-ZAHRA (AS) meaning ‘the festival of Zahra (as)’. Ahmad ibn Is-haq Qummi has narrated that:

[I visited Imam Hasan al-‘Askary (as) on this day and noticed that: His ring was shinning, the people of his house wore new clothes and they had applied perfume. When I asked for the reason, Imam (as) said, “Today is 9th of Rabi’ al-Awwal. It is the day of EID for us and for our followers”.] (Chauda Sitaare)


Firstly, according to some historians, the Holy Prophet (saww) was born on this day.

Concerning his birth, there are three Riwayaat: One states: 9th Rabi’ al-Awwal; the other states: 12th Rabi’ al-Awwal; and the third says: 17th Rabi’ al-Awwal. We, as followers of Ahlul-Bayt (as) believe that the Holy Prophet (saww) was born on

the 17th of this month. Whatever the case, there is no big difference between all these dates and thus we see that Ayatullah Khomeini (ra) declared the week between 9th and 17th of Rabi’ al-Awwal as USBOO’ AL-WAHDAH meaning ‘the Unity Week’ and Muslims all over the world have been urged to unite and celebrate EID AL-MEELAD together.

Secondly, 9th of Rabi’ al-Awwal is the day, when joy and happiness was restored in the house of Ahlul-Bayt (as).

After the tragedy of Karbala, the Ahlul-Bayt (as) were in constant grief. And because of the grief, they gave up the normal routine of day-to-day life such as:

Combing of hair, wearing of new clothes and applying perfume. Even food was NOT prepared at home. It came from the Bazaar and once all of them had eaten, they would continue to mourn Imam Husayn (as). It is also written that Imam Zaynul-’Aabideen (as) had quit eating any meals of meat. Whenever he (as) passed by the butcher’s shops, the butchers used to cover the meat with a cloth because the Imam used to cry so much.

3to 4 years after the tragedy of Karbala, Mukhtar bin ‘Ubaydullah al-Thaqafi together with others, rose to avenge the blood of Imam Husayn (as). They arrested killers of Karbala and executed them. Finally, Mukhtar also managed to arrest ‘Umar ibn Sa’d (the commander-in-chief of Yazeed’s army) and ‘Ubaydullah ibn Ziyad (the governor of Yazeed in Kufa). He beheaded them and sent their heads to our 4th Imam Zaynul-’Aabideen (as).

According to Nasikh al-Tawareekh, these heads reached our Imam (as) on the 9th of Rabi’ al-Awwal. On seeing them, Imam (as) prostrated and said, “I thank Allah who kept me alive till this day so that I can see the heads of the tyrants who killed my father”. Thereafter, the Imam (as) rose and instructed the members of his family: To remove the clothes of mourning, To adorn themselves, And celebrate the day with joy and happiness.

9th of Rabi’ al-Awwal is the day of great EID for the Ahlul-Bayt (as) and their followers. It is highly recommended to perform Ghusl, put on new clothes, wear perfume and hold gatherings to praise Allah (SWT), the Holy Prophet (saww) and his Ahlul-Bayt (as).

On the Occasion of Eid al-Zahra (as), we extend our heartiest greetings and felicitations to Imam al-Hujjah (AJ) and to all the followers of Ahlul-Bayt (as).


Mulla Mujahidali Sheriff


Tawbah (Repentance)

“Wherever you are, death will overtake you even if you are in lofty towers”. (4:78)

[One day Israel – the Angel of Death entered the court of Prophet Sulayman (as), stared at everyone who was present in the court and then left.

When the court was over, a person came to Prophet Sulayman (as) and asked,

“O Sulayman! Who was this man who entered your court today abruptly and then departed abruptly?”

Prophet Sulayman (as) replied, “He was Israel – the Angel of Death”.

When the man heard this, he started trembling in fear and then asked, “O Sulayman! Can you tell me why was he staring at me? He gave me the feeling as though he was seeking my soul”.

In order to console him, Prophet Sulayman (as) asked, “Now what do you want me to do about it?”

The man said, “O Sulayman! I need a big favour from you. Allah (SWT) has given you the power over everything including the wind. Could you please command the wind to carry me to the soil of Hind (where I can save myself from dying)?”

Being a prophet, Prophet Sulayman (as) knew for certain that there is no escape from death. Nevertheless, he (as) granted the wish of this man who happened to be one of his followers.

Few days later, when Prophet Sulayman (as) met the Angel of Death, he (as) was curious to find out about the plight of that man. So he (as) asked,

“O Angel of Death! Can you tell me why were you staring at such and such person the other day when you had entered in my court?”

And this is what the Angel of Death had to say. He said,

“O Sulayman! Allah (SWT) had commanded me to remove the soul of that person on the soil of Hind. When I came to your court and saw him there, I was wondering as to how would I be able to discharge my duty. However, since it was the command of Allah (SWT), I went to Hind and (guess what?) I found him there and extracted his soul there”.]

(Barzakh Chand Qadam Par)

“Wherever you are, death will overtake you even if you are in lofty towers”. (4:78)

Therefore, wisdom dictates that we prepare for our death. Couple of weeks ago, when we had the Isaal-e-Thawaab Majlis for this same Marhuma – we discussed about TAQWA being one of the most important provision for the Hereafter.

Another thing, which will also be of great advantage after death and that is TAWBAH & ISTIGHFAR. These two are inter-related. In Arabic, the term TAWBAH has been derived from TAABA, which means ‘to return’; and the term ISTIGHFAR from GHAFARA, which means ‘to forgive’. Thus, when we are told to do TAWBAH & ISTIGHFAR, it implies that: [We must return to the obedience of Allah (SWT) after having disobeyed Him and seek forgiveness for our sins from Him.]


Imam Ali (as) has said,

“Tawbah is established through four things”.

Unless one does all these four things, his or her Tawbah is NOT accepted. What are those four things? Imam (as) says:

The first thing is Nadamun bil-Qalb, which means ‘to be sincerely remorseful about the sins from the heart’.

Some people commit sins and do TAWBAH, but they are NOT sincerely remorseful about their actions. They cherish the memory of their sins and look forward for an opportunity to repeat them.

For example, in the months of Rajab, Sha’ban and Holy Ramadhan, we do certain A’maal in which we do Istighfar. We recite the Tasbeeh of Astaghfirullaha Wa Atoobu ilayhi but as soon as the A’maal are over or the Holy Ramadhan is over, we are back to our old sins. Such Tawbah & Istighfar is just a mockery and does NOT benefit us. One must be sincerely remorseful about his previous wrongdoings.

“And those who, when they commit an indecent act or wrong themselves, remember Allah, and plead Allah’s forgiveness for their sins- and who forgives sins except Allah?..” (3:135)

The second thing for Tawbah is Istighfarun bil-Lisaan, meaning ‘seeking forgiveness with the usage of one’s tongue’.

In other words, a person must say, ASTAGHFIRULLAHA RABBEE WA ATOOBU ILAYHI (I seek forgiveness from Allah, my Lord and return to Him –in obedience) Or to say, “Yaa Allah! I have committed such and such disobedience, please forgive me”.

Imam Ja’ffar as-Sadiq (as) has said,

“The Holy Prophet (saww) used to seek forgiveness for 70 times everyday without committing any sin”. (Wasail al-Shia’h)

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

“Whenever the Holy Prophet (saww) participated in any gathering – however short the gathering – he (saww) would do Istighfar for atleast 25 times”. (Wasail al-Shia’h)

In some other Riwayaat, it is also mentioned that the Holy Prophet (saww) had the habit of reciting daily: 70 times – ASTAGHFIRULLAH & 70 times – ATOOBU ILALLAHI

So after being sincerely repentant from heart, one must then express his remorsefulness with his tongue.

The third thing for Tawbah is ‘Amalun bil-Jawaarih meaning ‘ proving through actions that one is remorseful’.

In this life, when we wrong somebody and we want to patch up the differences with him, we usually ask, “What can we do to compensate for the wrongdoing?”

Why? Because it will be a way of showing our remorsefulness. The same goes with Allah (SWT). How is this done? Our Aimma (as) have told us that: If you have skipped any of your Wajibaat such as Salat, Fasts, Hajj or payment of religious dues – perform them in Qadha; If you have confiscated the properties of people, return the same to their rightful owners; If you have backbited, slandered or abused someone, seek his forgiveness; If you have severed your ties with your relatives, resolve your differences and patch up with them. Your actions must prove that you are sincere in your Tawbah & Istighfar.

It is reported that:

[There was a person who worked as an Accountant for one of the Umayyad rulers for some years. One day, he came to Imam Ja’ffar as-Sadiq (as) and said,

“May my parents be sacrificed for your sake O son of the Prophet! I have worked for very long with Umayyads and benefited from their wealth extensively and used that wealth in all my personal affairs. Is there any outlet for me now so that my Tawbah is accepted?”

Imam (as) told him, “If I tell you something, will you do it?”

The man said, “Yes! I will do it”. Imam (as) told him, “Many people were denied their rightful shares by the Umayyads. Now people whom you know, give them their shares from your wealth and people whom you do not know, give alms in their names from your wealth. If you do this, I guarantee salvation from Allah (SWT) for you”.]

And the fourth thing for Tawbah is ‘Azm An Laa Ya’ood meaning ‘firm determination of not repeating the sin’.

“But whoever repents after his wrongdoing and reforms, then Allah shall accept his repentance. Indeed Allah is All-forgiving, All-merciful”. (5:39)

A person asked Imam Musa al-Kadhim (as) to explain him the verse in which Allah (SWT) says: “O you who have faith! Repent to Allah with sincere repentance…” Imam (as) said, “A person should repent and then NOT repeat the sin”.

Mulla Mujahidali Sheriff

Was Abu Talib (as) a Kafir?

Was Abu Talib (as) a Kafir?

Hazrat Abu Talib (as) was the son of Hazrat Abdul-Muttalib (as); the father of Imam Ali (as) & the paternal uncle of the Holy Prophet (saww).

According to historians, his real name was ‘Imraan. Ayatullah Shaykh Ja’ffar Sub-hani in his book ‘The Message’ writes that: Sometimes it is said that the real name of Abu Talib was ‘Imraan. Some scholars are of the view that Abu Talib was his real name and not his kunniyyah.


One of the greatest accusations levelled against Abu Talib (as) by the non-Shia’h is that he died as a Kafir meaning as ‘a pagan’. They have based their opinion on this narration that:

[When Abu Talib was on his deathbed, the Holy Prophet (saww) went to him while Abu Jahl was sitting beside him. The Holy Prophet (saww) said to him:

“O Uncle! Say LAA ILAAHA ILLALLAH – an expression with which I will defend your case before Allah (SWT)”. Abu Jahl and Abdullah bin Umayyah said, “O Abu Talib! Will you leave the religion of Abdul-Muttalib?” They kept saying this till Abu Talib’s last statement was, “I am on the religion of Abdul-Muttalib”. So the Holy Prophet (saww) said, “I will keep asking Allah for your forgiveness unless I am forbidden to do so”. Thereupon, verse 113 of Surah al-Tawbah was revealed, in which Allah (SWT) says, “It does not befit the Prophet and the believers to ask Allah’s forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire”.]

(Sahih al-Bukhari)

The non-Shia’h Muslims also have this false narration recorded in their books that:

[Abbas bin Abdul-Muttalib said to the Prophet, “You have not been of any benefit to your uncle Abu Talib (though) by Allah, he protected you and used to become angry for your sake”. The Holy Prophet (saww) said, “He is in shallow fire, and had it not been for me, he would have been in the bottom of Hellfire”. ]

(Sahih al-Bukhari)


There are many points – historical as well as logical – that prove that Abu Talib (as) was NOT a pagan. He was a Muslim and also died as a Muslim! The verse:

“It does not befit the Prophet and the believers to ask Allah’s forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire”. (9:113)

This verse was not revealed for Abu Talib (as). How can this be established?

1.      Hazrat Abu Talib (as) had passed away in Makkah before Hijrah whereas this verse is of Surah al-Tawbah and it was revealed in the 9th year of Hijrah. The long gap between the two shows that there is no connection between them.

2.      Only one person has reported the narration, which states that this Ayah was revealed for Abu Talib, and that is Sa’eed bin Musayyab. This man is such that he cannot be relied upon. One account of his life in which Sa’eed himself has declared his affiliation to the worst people is:

[Imam Zaynul-‘Aabideen (as) had passed away. Sa’eed bin Musayyab happened to be alive and he also passed by the place where the funeral of Imam (as) was being attended. Sa’eed did not participate in Imam (as)’s funeral prayer. When people asked him in sarcasm, “Do you pray behind Hajjaj (the most evil and cruel ruler)?” Sa’eed boastfully replied, “We even pray behind worst people then Hajjaj”.] (Tafseer-e-Namoona)

Therefore, how can we rely on the authenticity of such a person?

3.      Even if Abu Talib (as) said that, “I am on the religion of Abdul-Muttalib”, the question is whose religion was Abdul-Muttalib following?

There is no doubt that Abdul-Muttalib (as) followed the religion of Ibrahim (as) and the biggest testimony is the event of the elephants, which Abraha had brought to destroy the Ka’bah. Abdul-Muttalib (as) prayed to Allah (SWT) to protect the Holy Ka’bah from being destroyed and when he (as) confronted Abraha – he (as) simply asked him to release his livestock. Abraha was shocked. He said, “You are the chief of this tribe and I expected you to plead to me NOT to destroy the Ka’bah”. Abdul-Muttalib (as) said, “I am the owner of these animals and have therefore come to ask for them. As for the Ka’bah, its Master is there to protect it”. So if Abu Talib had said that he (as) followed the religion of

Abdul-Muttalib (as) – how can he (as) become a pagan?

4. Last but not least, the verse under discussion was NOT revealed for Abu Talib (as). According to narrations, some Muslims came to the Holy Prophet (saww) and said, “Why don’t you pray to Allah to forgive our fathers and forefathers who died during the days of paganism?” This verse was revealed and the Muslims were informed that they had no right to pray for the forgiveness of such pagans. (Majma’ al-Bayaan)

Abu Talib (as) was not an ordinary person in the history of Islam. He (as) rendered great sacrifices during his lifetime to protect the Holy Prophet (saww) and his mission. Ibn Abil-Hadeed, the Sunni Scholar and commentator of Nahjul-Balaghah writes: “If Abu Talib and his son Ali were not there, the religion of Islam would not have been successful. Abu Talib supported and protected the Holy Prophet (saww) in Makkah and his son Ali (as) dived in the whirlpools of death in Yathrib for him”. Hazrat Abu Talib (as) and

Sayyida Khadeeja (as) both passed away in the same year and it is a well known fact that the Holy Prophet (saww) declared that year as ‘Aamul-Huzn meaning ‘the year of grief’.

Abu Talib the Victimised Mo’min In Sunni and Shia Books

Eeman e Abu Talib – Dr. Tahir ul Qadri 4 of 10 – Urdu

Generosity & Its Benefits

“As for him who gives and is Godwary, and confirms the best promise, We shall surely make smooth the path to bliss for him”. (92:5-7)

Ibn Abbas has reported that:

[In the days of the Holy Prophet (saww), there lived a poor man with a large family. This man could not afford to feed his family BUT he had a neighbour who had a palm tree in his house that was leaning towards house of the poor man. As a result, the dates, which fell on his side, were sometimes collected and eaten by his children. The neighbour, who was the owner of the palm tree, was a very niggardly and miserly person. Often he would rush to the house of the poor man and snatched the fallen dates from the hands of the children and sometimes even from their mouths. The poor man came to the Holy Prophet (saww) and sought his advice. The Messenger of Allah (saww) called the owner and asked if he could give him the tree in exchange for a tree in Paradise. The owner did not accept the offer. So a companion, by the name of Abu Huddah rose and said, “Yaa Rasoolallah! If you promise the same for me, I will buy the tree and give it to you”. The Holy Prophet (saww) agreed. Abu Huddah purchased the tree and presented it to the Messenger of Allah (saww) who gave it to the poor man. Hence the following verse was revealed: “As for him who gives and is Godwary, and confirms the best promise, We shall surely make smooth the path to bliss for him”. (92:5-7)] (Asbaab al-Nuzool)

The learning point from this incident and verse is that: He who gives with firm belief that the return of what he is giving shall be the best in the Hereafter – shall have a comfortable time in the Hereafter.


One of the attributes, which Islam desires to see in the believers, is that of As-Sakhaa, meaning ‘Generosity’.

The Holy Prophet (saww) has said, “Generosity is the greatest attribute of Allah”. (Kanzul-‘Ummaal)

He (saww) has also said, “Most surely Generosity is a tree from among the trees of Paradise. Its branches extend into this world. Therefore, he who is generous, holds onto one of the branches of that tree that will lead him to Paradise”. (Bihar al-Anwaar)

Allah (SWT) loves those who are generous from among the believers and He (SWT) has high regards for those who are generous from among the non-believers too! It is reported that:

[Once, a delegation arrived from Yemen in the presence of the Holy Prophet (saww). Among them was a person who was eloquent in speech BUT he spoke very harshly and impolitely with the Prophet (saww).

Eventually, the Prophet (saww) became enraged and this was evident from his face. At that moment, Jibrael (as) descended and said, “By nature, this man is generous and he feeds the people”. As soon as the Holy Prophet (saww) heard this, his anger subsided and he (saww) said, “If Jibrael would not have informed me on behalf of Allah (SWT) that you are generous and feed the people, I would have expelled you from my presence and this would have served as an example for others too!” The man was shocked. He asked, “Does your Allah love generosity?” The Holy Prophet (saww) replied in the affirmative, the man from Yemen declared: “I bear witness that there is no god but Allah and indeed you are His messenger”. Then, the man added and said: “By Allah – Who has sent you in truth, I have never turned away anyone from my wealth”.] (Jawame’ al-Hikaayaat)


The reason why Islam encourages generosity is because of the many benefits that lie in this attribute. One of those benefits is the wellbeing of Islam and the Muslims.

The Holy Prophet (saww) has said, “Nothing will ensure the welfare (and interests) of your religion except generosity and good disposition”.

(Jame’ al-Sa’adaat)

Imam Ja’ffar ibn Muhammad as-Sadiq (as) has said, “Indeed Allah has chosen the religion of submission for you. “Therefore, follow it in the best possible manner by way of generosity and good disposition”.

(Bihar al-Anwaar)

It eases poverty and motivates others to do good.

Every Mumin person strives to do good in this life. However, there are many, who, because of poverty and financial constraints, are NOT only limited in performing good deeds BUT many a time, due to difficulties of life are compelled into wrong doings. Generosity plays a significant role in helping such Mumineen. The best example of this is found in one of the incidents in the life of Imam Ali (as).

Ibn Abbas has reported that:

[Once, 300 gold coins were gifted to the Holy Prophet (saww), which he (saww) in turn gifted to his cousin and son-in-law, the commander of the faithful, Ali bin Abi Talib (as). Imam (as) took them and declared, “By Allah! I shall surely spend this amount in charity such that it is accepted by Allah”.

That night, after ‘Isha prayer, Imam (as) picked 100 gold coins and came out of the mosque. He (as) saw a woman and handed over the money to her. In the morning, the people were found talking among themselves, “Last night Ali gave a 100 gold coins in charity to an adulteress”.

Imam (as) was distressed by this but he (as) did not react. The following night, again after ‘Isha prayer, he (as) took another 100 gold coins and left the mosque. This time he (as) came face to face with a man whom he (as) handed over the money. At daybreak, he (as) heard the people say, “Ali has given a 100 gold coins in charity to a thief”.

Once again the Imam (as) was distressed but did not say anything. Finally, on the third night, he (as) took the remaining 100 gold coins and left the mosque after ‘Isha prayer. He (as) ran into a man and handed him the money. In the morning, the people of Madina were heard saying, “Last night Ali (as) gave a 100 gold coins to a rich and wealthy person”.

Imam (as) was upset, so he (as) came to the Holy Prophet (saww) and informed him about everything that had happened. The Prophet (saww) said, “O Ali! Jibrael has informed me that Allah has accepted your charities and considers them as pure. The adulteress you gave 100 gold coins went home and repented to Allah (SWT) for her misdeeds. She has set aside the coins as her capital and is now in search for a husband. The thief you gave 100 gold coins also went home and repented for his misdeeds. He is now utilizing the amount to engage in trade. As for the rich man whom you gave the remaining 100 gold coins – he was niggardly and was not paying Zakat for years. Having reached home, he began to censure himself saying, ‘How lowly and base can you be? While you have been blessed with enormous wealth, you avoided paying Zakat and Ali, despite not possessing anything has given you a 100 gold coins’. The man rebuked himself. He then Calculated the Zakat for all those years and disbursed them”.] (Anecdotes for Reflection – Part 3)

It was after this incident that the following verse was revealed in praise of Ali (as), “Men whom neither merchandise nor selling diverts from the remembrance of Allah…” (24:37) So ‘Generosity’ helps to ease poverty and motivates others to reform and do good deeds.

It helps in spiritual upkeep & guidance of others

It also contributes towards the spiritual upkeep and guidance of the Muslim Ummah towards the right path. The Holy Prophet (saww) has said,

“Islam has spread due to two things: Wealth of Khadeeja and the sword of Ali (in defence of Islam)”.

And whatever we spend in the cause of Allah (SWT), we shall be repaid in full. Allah (SWT) says: “And whatever you spend in the way of Allah will be repaid to you in full and you will not be wronged”. (8:60)


Among the charities, the most important one is SADAQATUN JAARIYAH meaning ‘the charity whose reward is continuous’. The Holy Prophet (saww) has said, “When son of Adam dies, his actions are cut off from him except from three things: A pious son who remembers him; Knowledge which is beneficial and charity whose reward is continuous”.(Manazil al-Aakhirah)


Mulla Mujahidali Sheriff