Sheikh Abbas Qummi (RA)

Shaikh_QummiSheikh Abbas Qummi (RA): Author of the book
‘Mafateeh-ul-Jinan’(The Keys of Paradise)

By Gholamreza Goli Zavareh
Hajj Sheikh Abbas Qumi (RA) is one of the greatest scholars, researchers and narrators who in righteousness and self-sacrifice is an example of such self-made people who want to go further by means of development and guidance. He was brought up in a pious family and he himself embarked upon a thriving faith and spirituality, and due to his efforts in the path of piety and abstemiousness, the luminous heavenly-light enlightened his inner-self and had greatly affected his thought, behavior, mental and propagational efforts. His pious and mystical life is witness to such a claim.
The mystery of the success and popularity of this great scholar among the people, because of his book of supplications named Mafateeh-ul-Jinnan, is because faith and devotion were surging in the stream of his existence and had made his inner-self pure, pleasant and wholesome. Whatever he would write for others or speak of on the pulpit was the truth and came from the core of his heart, and before summoning others to the right path, he himself would practice what he preached.
He, with all his ability, like other Shi’a scholars, stood against the mean cultural customs, self-losing and intellectual conspiracies. He, enjoined the right and forbade the wrong and stood in the battlefield to fight the enemies of faith and with his piety and eloquent speech quenched the thirst of the learned scholars. 1
He, was familiar with the Qur’an from his childhood and when arriving at the verse:
“And I have not created the jinn and the men except that they should serve Me.” 2 – his whole body would shiver and he would whisper, saying: “How unaware and how far we are from the divine goal”. He was so particular about religious instructions that it seemed that all these instructions were specific to him and he believed that only performing the obligatory deeds is not sufficient to reach the peak of perfection, but performing the supererogatory and recommended prayers and the remembrance of Allah (SWT), supplications and prayers leads to the ultimate position and he himself was never ignorant of performing such recommended prayers and supplications. His son, Hajj Mirza Ali Muhadith Zadeh narrates: “As far as I can remember, my father never missed his prayers during the night, even during his journeys.” 3
With all his scholarly ranks and levels of piety and learning, he always showed humility and modesty and was weary of pride and fame and wanted to live a life of obscurity. He was respectful to all but mostly he paid particular respect to the Sadat scholars and people who were in some way the propagators of Ahlul-Bayt (AS) culture. When he entered a religious gathering, he would sit wherever he found a place and wouldn’t give priority to himself. Many a times he carried a book to the pulpit and narrated a hadith for the listeners. 4
The heritage left behind by this narrator, according to his son Hajj Mirza Ali Muhadith Zadeh is approximately 63 books about prayers, ethics, history and biographies. 5 But the late Muhammad Ali Tabrizi has listed 30 books by him, 6 and Khan Baba Mushar, 7 and Hassan Marsloand, 8 have listed about 50 books as the compilation work of Hajj Sheikh Qumi (RA), and at the same time Ali Dawani has introduced about 85 large and small books by Muhadith Qumi. 9 Among these books, the book, ‘Mafateeh-ul-Jinan wal Baqiat-ul-Salihat’ is the most famous and is used in most of the honored and holy places like mosques, Imam Zadehs, Hussainiyehs, and in the houses of the Shiites. Most of the narrated prayers, supererogatory and Ziyarat-e-Aimeh Athar, are collected in this book and are within the reach of the people interested in them. It can be said that these recommended and supererogatory prayers are the intellectual and mystic humming of the Shiites.
Qum is known as a holy city and the first Shiite Center in Iran. Its people at the end of the first Islamic era accepted the Wilayat of the Ahlul-Bayt (AS). The Shiites from the early times loved Islam and always took the lead to join firmly to the heavenly stars of Wilayat and Imamate and the people of Qum were the first to send ‘Khums’ for the A’imah. 10 Due to this familiarity and intellectual connection the teachings of the Ahlul-Bayt (AS) spread in this city and great scholars, narrators and jurist-consultants were trained and educated there, who made great efforts to make the beliefs of the people fruitful and give freedom to eminent values.
Qum is the house of the descendants of Imam Ali (AS), resting place of Sadat and a sacred place for the descendants of the Imams (AS). The people of Qum played a definitive role in the staging of religious revolts and political campaigns to abolish ignorance and despotism. The holy shrine of Fatima Masouma (SA) and many other theological and cultural centers for saving the religion and spreading of Islamic culture, have increased the intellectuality and holiness of this city and they have also added to its esteem and authority.
Hajj Sheikh Abbas Qumi (RA) blossomed in this city. He held special respect for his hometown and he felt proud wherever he heard the name of his city and this can be easily seen from the name of his books where ‘Qumi’ is a suffix that specifies his identity.
In the year 1294 (AH) in a house where the fragrance of the love of Imam Ali (AS) and his descendants reaches every human being who is eager for insight and knowledge, a baby is born and the sound of the baby’s cry blends with the exciting and rejoicing cries of the ladies present at the time of the baby’s delivery. All of them thank Allah (SWT), for the baby is healthy. They wrap the baby in a cloth and take him to his father. He takes the child in his arms and his eyes are full of love and satisfaction. He kisses the child and thanks Allah (SWT), and he prays for the baby and later in the presence of the relatives and friends, after completing all the customs, he names the baby ‘Abbas’.

 A mother’s humming:
Zainab the mother of the newborn had pledged to herself that at the time of feeding the baby, she would not be without ablution and she would feed the child in a state of cleanliness and purity. She practiced what she said and for two years she fed Abbas in the state of ablution. Due to this Sheikh Abbas Qumi (RA) would say: “The main reason of my success is due to my mother’s blessings, because that respected lady, within possible limits, fed me in the state of cleanliness and purity.” His mother had also said: “For two years when Abbas was fed by me, I don’t remember ever once feeding him without taking ablution.”
Zainab was a pious lady who endeavored in performing her religious obligations and even the supererogatory ones. She paid specific attention to the performance of the obligatory prayers at the ascribed times and it can be said for certain that the factors of success and a fruitful and bright future of Muhadith Qumi, a renowned personality of the Shiites was due to the upbringing and guidance of such a compassionate, religious and pious trainer.
Hajj Sheikh Abbas Qumi (RA) on many occasions remembered his mother’s kindness and favors and also pointed out to the listeners, thus: “My mother was a pious and righteous lady and one of her distinctions was that she never missed her prayers, offering them at the ascribed times.” 11
A peaceful environment, a warm embrace and humming full of emotions by this lady, all brought a healthy and suitable environment for Abbas’s development. The father also completely fulfilled the role of a worthy trainer in respect to his child. He worked with his child according to his development and made himself harmonized to his son’s world, and tried to answer all his emotional and material requirements.
In reality his existence was the source of peace of mind and closeness among the family members. His demeanor accompanied by pure motherly emotions, had transformed the environment of the house into a garden so that they witnessed the blossoming of the buds of their living garden.

Childhood Education:
Sheikh Abbas (RA) became acquainted with the Holy Qur’an from his early childhood and he would sleep with the pleasant sound of his father who would read from the revealed book. The days passed and this sapling grew in the garden where the stream of Wilayat was flowing and he could stand on his own feet. The house in which he was brought up was not a great distance away from the Shrine of Hazrat Fatima Masouma (SA), therefore, sometimes he would catch hold of his mother or father’s finger and walking with small steps which were the beginning of the bigger steps of the future, would make the trip for the Ziyarat of this great lady.
Although only a few years of his life had passed and it was time for him to stay at home and play with the children of his age group and be busy with other childish amusements, with his father’s guidance and together with his mother’s affection and guidance, Sheikh Abbas was sent to the ‘Maktab’ to learn Qur’an and the basic teachings of Islam.
This child who had acquired training from pious parents had special respect for his mother and father and above all he had a natural liking to learn the Qur’an. He paid attention to his trainers and went to the ‘Maktab’ to learn the verses of guidance and the self-building words of the Qur’an.
Sheikh Abbas with his friends, would go daily to the ‘Maktab’ except on Fridays, and in the evening he would play with children of his own age group. Before sunset he would return home and at that young age where prayers were not yet obligatory for him, he would take ablution and when his father would stand for prayers or go to the mosque to join the Jam’at, Abbas also accompanied him and performed his prayers in a childish manner. At night he would read the Qur’an and whilst reading verses, he felt peace and a special kind of pleasure. Abbas spent the days of his childhood in Qum in such a manner, 12 and then stepped into adolescence.
He had a weak body structure but had a strong soul, calm heart, magnanimous thoughts and extraordinary aspirations. His searching mind led him to find out about everything that came his way. Although he did not seem older than a child, he had a much older mental capacity. When speaking to elders and even with those of his own age group, he spoke so well that it seemed as if an experienced man was speaking. 13

Details of Interest and Desire:
Sheikh Abbas (RA) progressed so rapidly in acquiring religious education that he became famous in Qum. He was known as ‘Sheikh Abbas’ and he was described as a young religious person who had great Islamic knowledge. In other words, the local people of Qum knew that a young boy aged 20 was present in their city who was performing great acts, and apart from instructive and worthy sermons he was even compiling books. At the beginning of his 21st year, Sheikh Abbas’s first book was published in Qum and was not only a means of happiness for Sheikh and for his neighbors but he himself thanked Allah (SWT) for this success and tried much harder and wrote many other books. 14
Sheikh Abbas acquired knowledge of literature from Sheikh Abul-Qassim al-Kabit (RA) and Mirza Muhammad Arbab (RA) who were experts in this art. Sheikh Abbas, economically, was passing through straitened circumstances, therefore, he made use of Mirza Muhammad Arbab’s library. He had even made use of the presence of Hajj Agha Ahmed Tabatabai (RA). From his youth, he had an elegant writing and was fond of calligraphy and he learnt the different methodsof calligraphy like Naskh and Nastabeeq from the art teacher named Agha Sheikh Muhammad Hussain (RA). He acquired skills in the art of calligraphy to such an extent that his first book ‘Fawaid-ur-Rajabiyeh’ was written in his own handwriting and was printed in 1315 (AH). In the same year, at the end of the month of Safar, he transcribed 220 pages of Surah Yaseen by Mulla Sadra in Naskh calligraphy and at the end of this transcription, he has mentioned himself as a student of the lowest grade and the lowest creature on the earth. 15
Sheikh Abbas (RA) after completing the preliminary stage studies of ‘Hauza’ realized that the knowledge gained from Hauza-e-Qum did not satisfy him, therefore, in the year 1316 (AH) he took his possessions and started off for Najaf-e-Ashraf (in Iraq) to acquire more knowledge. There he came within the circle of the famous scholars and teachers of that great Hauza. 16
Because Sheik Abbas (RA) was very eager to know about the true narrators and he himself narrated about the Ahlul-Bayt (AS) from the beginning when he entered Najaf he was fascinated by a scholar named Hajj Mirza Hussain Noori Tabarsi and he would attend his classes. 17
The late Hajj Sheikh Abbas (RA) at the end of the book, Mafateeh-ul-Jinan writes: “It comes to an end and whatever had been prescribed has been added to this book on Sunday night, 10th Zhu al-Q’ada, 1344 (AH) and because on this day I received the news of my mother’s death, I request my Muslim brothers to make use of this book and I even request them to pray for my late mother, my father and me in their prayers in this world and hereafter.
1. Deedar ba Abrar, vol. 27 (Muhadith Qumi, Hadith-e-Ikhlas) Khaleel Abdullah Zadeh.
2. Sura Az-Zariyat, Verse 56.
3. Muhadith Qumi, Hadith-e-Ikhlas, p. 87.
4. Magazine Noor-e-Ilm, 2nd edition, No. 2, p. 124.
5. End of the translation Nafs-ul-Mahoom, by Agha-e-Ayatullah Shaibani.
6. Rehanat-ul-Adab, Mudarris Tabrizi, vol. 4, p. 487.
7. In the book, Muqalifeen-e-Kutub, vol. 3.
8. Zindagi name, Rijal wa Mashaheer-e-Iran, vol. 5, pp. 180-81.
9. Mufakhie-e-Islam, vol. 11, Chapter 2, Ali Diwani
10. Safeenat-ul-Bihar, Muhadith Qumi, vol. 2, p. 447.
11. Hajj Sheikh Abbas Qumi, Maed-e-Taqwa was Fazeelat, p. 35, Muhadith Qumi, Hadith-e-Ikhlas, p. 15; Sitaragan-e-Haram, vol. 4, p. 159.
12. Tareekh-e-Qum, Muhammad Hussain Nasir-ush-Sharieh, preface index and additions, p. 274.
13. Muhadith Qumi, Hadith-e-Ikhlas, p. 24.
14. Chehray-ha was Qisse-ha, Ali-e-Masoomi, p. 15.
15. Mufakhir-e-Islam, vol. 11, 1st part, p. 47.
16. Ullema-e-Muathir, Mulla Ali Waiz Khaybari, p. 181;
Tareekh-e-Qum, p. 274, and of the translation Nafs-ul-Mahoom, by Ali Muhadith Zadeh.
17. Ullema-e-Muathir, p. 181; Fawaid-ul-Razawiyeh.

Muhammad: Background and Immediate Family

Muhammad: Background and Immediate Family


To know Allah is know His creation, and the best of His creation is Muhammad, Prophet and Messenger of Allah, peace and blessings of Allah be upon him and his progeny, the one loved most by Allah. To love Muhammad is to love Allah, and to love Allah is to love Muhammad. Whoever loves Muhammad is loved by Allah, and whoever is loved by Allah will have nothing to worry about. And how can anyone not love Muhammad unless he is sick in the heart and in the mind, sick with prejudice and arrogance, with ignorance and conceit?!

One who studies the life of this greatest personality that ever walked on the face of earth will come to realize why he is so much loved by the Almighty, why he is so holy, so pure, so refined. Such knowledge, it is hoped, will benefit the Muslims who wish to follow in his footsteps and be gathered in his company on the Day of Judgment; this is the ultimate desire and hope of every true believer. May Allah count us and your own self among them, Allahomma Aameen.

Prophet’s Genealogy


He is Muhammad ibn (son of) ‘Abdullah ibn ‘Abdul-Muttalib ibn Hashim ibn ‘Abd Munaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka’b ibn Ghalib ibn Fahr ibn Malik ibn Nadar ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mazar ibn Nazar ibn Ma’ad ibn ‘Adnan ibn Isma’eel (Ishmael) ibn Ibrahim (Abraham), peace and blessings of Allah be upon him, his progeny, and righteous ancestors, especially his great grandfathers Isma’eel and Ibrahim.

Prophet’s Immediate Family


Prophet’s Grandfathers


Hashim ibn ‘Abd Manaf


Al-Mutallib ibn ‘Abd Manaf, from him come the Mutallibis. Imam al-Shafi’i was one of them.


Nawfal ibn ‘Abd Manaf; from him, the Nawfalis descend.


‘Abd Shams ibn ‘Abd Manaf; from him descend the Umayyads.


‘Abdul-Mutallib ibn Hashim. He was called “Shaybatul-amd’ (gray of praise) because he was born with some gray hair. While returning home from a visit to his maternal relatives, Banu Najjar, the boy rode behind al-Mutallib. The Quraishis asked him, “Who is this boy?’ The uncle (jestingly) said “This is my slave;’ henceforth, he was called “Mutallib’s slave’ (‘Abdul-Mutallib). The exact date of birth of ‘Abdul-Muttalib is unknown; he died in 578 A.D. when the Prophet (s.a.w) was eight years old. When he prayed for rain, invoking the name of Allah’s Blessed Messenger (s.a.w), the little one, his prayers were answered.


Prophet’s Father


‘Abdullah ibn ‘Abdul-Mutallib (545 – 570 A.D.). The Blessed Prophet’s father, ‘Abdullah ibn ‘Abdul-Mutallib, was born in 545 A.D., 25 years before the Year of the Elephant. Abu Talib and az-Zubair were his brothers by the same father and mother. So were the girls, except afiyya. When his father died, the Prophet of Allah (s.a.w) was two months old, though reports about this differ. ‘Abdul-Mutallib loved ‘Abdullah immensely because he was the best of his children, the most chaste and the most noble among them. Once ‘Abdul-Mutallib sent his son on business, and when the caravan passed by Yathrib (Medina), ‘Abdullah died there. He was buried in the house of Arqam ibn Ibrahim ibn Suraqah al-’Adawi.


Prophet’s Foster Father


Al-Arith, the Prophet’s foster father and husband of alima, son of ‘Abd al-’Uzza ibn Rifa’ah ibn Millan ibn Nairah ibn Fuayya ibn Nar ibn Sa’d ibn Bakr ibn Hawazin.


Prophet’s Foster Mothers


Thawbiyya, the Prophet’s foster mother. She was a bondmaid of Abu Lahab, the paternal uncle of the Messenger of Allah (s.a.w). She breast-fed him with the milk of her son Masruh.

Halima, the Prophet’s foster mother. She was the daughter of “Abu Thu’aib’ ‘Abdullah ibn Shajnah ibn Jabir ibn Rizam ibn Nairah ibn Sa’d ibn Bakr ibn Hawazin al-Qaisi. She breast-fed the Messenger of Allah (s.a.w) with the milk of her son ‘Abdullah and reared him (s.a.w) for four years (till the year 574 A.D.).

Prophet’s Paternal Uncles


The Prophet’s paternal uncles are the offspring of ‘Abdul-Mutallib ibn Hashim. These are:

Abu Talib. His mother was Fatima al-Quraishiya daughter of ‘Amr ibn Makhzum. She was the mother of the Prophet’s father ‘Abdullah and also the mother of Zubair and of all daughters of ‘Abdul-Mutallib. Called “al-Mumalliq’, he undertook the guardianship of the Prophet (s.a.w). He was son of ‘Abdul-Mutallib.

Al-’Abbas ibn ‘Abdul-Mutallib (567 – 655 A.D.). He left behind him offspring, and he used to be called “Abul-Fal’ (father of al-Fal). His mother was called “Umm irar’. He was older than the Messenger of Allah (s.a.w). He was born 30 year before the Year of the Elephant. His mother’s full name was: Qubaila daughter of Hyyan ibn Kulaib ibn ‘Amr ibn ‘amir ibn Sa’d ibn Khazraj ibn Taim ibn Allat ibn An-Nimr ibn Qasi ibn Haib ibn Quayy ibn Da’mi ibn Judailah ibn Asad ibn Rabi’ah al-Faras ibn Nizar ibn Ma’add ibn ‘Adnan. Al-’Abbas was three years older than the Prophet of Allah (s.a.w). The Messenger of Allah (s.a.w) loved his uncle ‘Abbas and held him in high esteem.

While in Mecca with the idol-worshipers, ‘Abbas kept his faith secret, but he joined the ‘Aqaba group in swearing the oath of allegiance to the Messenger of Allah (s.a.w). When Mecca was conquered by the Muslims (630 A.D.), ‘Abbas openly declared his belief in Islam and took part in the battles of Hunain, a-a’if and Tabuk. Chivalrous and noble, he stood by the Blessed One in the Battle of unain, holding the reins of the Prophet’s mule, demonstrating the zenith of steadfastness and courage. During his caliphate, ‘’Omar ibn al-Khaab placed him in charge of water provisions which, till then, had been the task of his brother, Abu Talib. ‘Abbas spent 56 years of his life during the pre-Islamic period ofjahiliyya, ignorance, and 32 years in Islam. Every time ‘’Omar ibn al-Khaab and ‘Uthman ibn ‘Affan came across him during their caliphate, they paid him their profound respect.

Hamzah (566 – 625 A.D.). His father was ‘Abdul-Mutallib and his mother Hala daughter of Uhaib ibn ‘Abd Manaf ibn Zuhrah ibn Kilab. Hamzah was nicknamed “Abu Ya’li’ and also “Abu ‘Ammar’. He was four years older than the Messenger of Allah (s.a.w). Through him, Allah strengthened Islam when he accepted the faith. He declared his faith in the second year of the revelation (611 A.D.). However, it is also said that he embraced Islam in the sixth year of the Blessed Prophet’s calling (616 A.D.). Ibn ‘Abd al-Bar says, “I do not think it is correct that he was four years older than the Messenger of Allah (s.a.w) (i.e. born in 568 A.D.) because he was his foster brother. They were both breast-fed by Thawbiyya, a bondmaid of Abu Lahab, who did not live long to be a Muslim except that she might have breast-fed them during two different periods.’

It is also said that Hamzah was only two years older than the Messenger of Allah (s.a.w) (i.e. born in 568 A.D.). He took part in the Battle of Badr (624 A.D.) and was graced by Allah for his good performance that made him become a hero. He killed ‘Uqbah ibn Rabi’ah in a duel, but it is also said that he killed Shaibah and Tu’mah ibn ‘Udayy, both of whom he killed in a duel. It is also said that he killed aba ibn al-Khuza’i, but some say he killed him during the Battle of Uud before he himself was killed. In the Battle of Uhud (625 A.D.), Hamzah was martyred at the hands of Washi ibn Harb, the Ethiopian slave of Jubair ibn Mu’im ibn ‘Udayy whose uncle, u’mah ibn ‘Udayy, Hamzah had killed.

Washi killed amzah according to his master’s orders. It is also said that lying in ambush for amzah, Washi attacked him with a spear and pierced it all through him, causing him a quick death. May Allah be pleased with amzah. As soon as he was martyred, Hind daughter of ‘Utbah ibn Rabi’ah had sworn to seek revenge on Hamzah because, some say, he had killed her father during the Battle of Badr. She promised to emancipate Washi if he would kill amzah. Once amzah was killed, she went to his corpse and chewed his liver then mutilated his body. amzah was shrouded in a gown then buried after the Messenger of Allah had prayed seventy time for him as he lied in state with other martyrs.

‘Abd al-Ka’ba. His father was ‘Abdul-Mutallib. There are some scholars who omit ‘Abd al-Ka’ba’s name, saying that he and al-Muqawwim were one and the same person.


Hajal (or Hijl). His real name was Mughirah, and he had no children. His father was ‘Abdul-Mutallib, and his mother was also the mother of Hamzah.


Qatham ibn ‘Abdul-Mutallib. His mother was Umm al-arith and his father ‘Abdul-Mutallib. He died young.


Al-Harith ibn ‘Abdul-Mutallib. Al-arith had children. His mother was Samra’ daughter of Jundab ibn Hujair ibn Ri’ab ibn Surat ibn ‘amir ibn a’a’ah ibn Qais ibn ‘Abdul-Mutallib. His father got his nickname “Mutallib’ because of him. Together they dug the well of Zamzam.


Az-Zubair ibn ‘Abdul-Mutallib. He is known by his nickname “Abu ahir’; he left no children behind. His father was ‘Abdul-Mutallib ibn Hashim.


Dirar ibn ‘Abdul-Mutallib. He left no descendants. When he lost his way during a pilgrimage season, causing his mother to almost lose her mind fearing for his life, she made an oath to clothe the Ka’ba if Allah returned him to her, and a man of Jutham brought him back.


Al-Muqawwim. His father was ‘Abdul-Mutallib.


Al-Ghaidaq. His father was ‘Abdul-Mutallib. Some scholars omit al-Ghaidaq’s name, saying that he was none other than Hajal (or Hijl). In either case, he left no offspring. Some say that al-Ghaidaq’s real name was Nawfal.


Abu Lahab, nicknamed “‘Abd al-’Uzza’, ibn ‘Abdul-Mutallib. His father was ‘Abdul-Mutallib and his mother was Lubna daughter of Hajar ibn ‘Abd Manaf ibn Shair ibn Habshah ibn Sallul ibn Ka’b ibn ‘Amr al-Khuza’i. Abu Lahab died an apostate and was one of the most hostile of all enemies of the Prophet (s.a.w).


Prophet’s Paternal Aunts


Afiyya daughter of ‘Abdul-Mutallib. Her mother, Hala daughter of Uhaib, was also the mother of Hamzah, al-Muqawwim and Hajal. Among the Blessed Prophet’s paternal aunts, only afiyya embraced Islam, may Allah be pleased with her, as some historians say, yet there is no difference of opinion about her conversion. She was the wife of ‘Awwam ibn al-Khuwailid, brother of Khadija, Mother of the Believers, peace be with her. Az-Zubair ibn al-’Awwam is son of the above-mentioned afiyya, a disciple of the Messenger of Allah (s.a.w). She also gave birth to al-Sa’ib who was martyred at Yamama. She is buried in al-Baqi’ and her well-known grave is famous among the people of Medina. It is said that except for herself, no other paternal aunt of the Blessed Prophet (s.a.w) embraced Islam, although some say that Arwa and ‘atika also converted.

‘Atika daughter of ‘Abdul-Mutallib. She was married to Abu Umayyah al-Mughirah ibn ‘Abdillah ibn Makhzum ibn Yaqaah ibn Taim ibn Murrah ibn Ka’b ibn Lu’ayy ibn Ghalib ibn Fahr, the latter known as Quraish. She gave birth by him to ‘Abdullah, Zuhair, and Qaribat al-Kubra.

Umaima daughter of ‘Abdul-Mutallib (d. 685 A.D.). Her mother was the mother of both ‘Abdullah and Abu Talib. She gave birth to al-Jash ibn Ri’ab ibn Ya’mur ibn abrah ibn Murrah ibn Ghunm ibn Thudan ibn Asad ibn Khuzaimah. She also gave birth to ‘Abdullah, who became a martyr during the battle of Uud, and to “Abu Amad’, the blind poet, whose name was ‘Abd, and who migrated to Medina. Another son of hers was ‘Ubaidullah who converted to Christianity in Ethiopia.

He was the one who advised the Blessed Prophet’s Companions to migrate to Ethiopia. Umaima also gave birth to Zainab (daughter of Jahsh), wife of Allah’s Blessed Prophet. Prior to that marriage, which was done according to a Divine Order, she was married to Zaid ibn Harithah who was raised by the Prophet, and to Habiba, who married ‘Abdur-Raman ibn ‘Awf, but had no children. Umaima also gave birth to Hamna daughter of Jash who married Mus’ab ibn ‘Umair ibn Hashim. But Allah knows best.

Barra daughter of ‘Abdul-Mutallib ibn Hashim. Her mother was the mother of ‘Abdullah, Abu Talib and Az-Zubair. She was married to ‘Abd al-Asad ibn Hilal ibn ‘Abdillah ibn ‘Amr ibn Makhzum. She bore him “Abu Salamah’ ‘Abdullah. After him she married “Abu Rahm’ ibn ‘Abd al-’Uzza ibn Abu Qais ibn ‘Abd Wudd ibn Nar ibn Malik ibn Hisl al-’amiri, and she bore him Abu abra. Allah knows best.

Arwa daughter of ‘Abdul-Mutallib. Her mother was the mother of ‘Abdullah, Abu Talib, and Fatima daughter of ‘Amr ibn ‘abid ibn ‘Umran ibn Makhzum. Arwa’s husband was ‘Umair ibn Wahb ibn ‘Abd Manaf ibn ‘Abd ad-Dar ibn Quayy ibn Kilab ibn Murrah ibn Ka’b ibn Lu’ayy ibn Ghalib ibn Fahr, to whom she bore ulaib, who was among the first to migrate. He was at Badr and remained childless. She also gave birth to al-Kaladah ibn Hashim ibn ‘Abd Manaf ibn ‘Abd ad-Dar ibn Quayy ibn Fatima.

Umm Hakim al-Baia’ daughter of ‘Abdul-Mutallib ibn Hashim. Her mother was the mother of ‘Abdullah, father of the Messenger of Allah (s.a.w), and the mother of Abu Talib. She married Kuthayyir ibn Habib ibn Rabi’ah ibn ‘Abd Shams ibn ‘Abd Manaf. She bore him ‘amir and Umm alah, whose real name was Arnab, and Arwa, the mother of ‘Uthman ibn ‘Affan and who was one of the Ten who swore allegiance to the Messenger of Allah (s.a.w).

Prophet’s Maternal Uncles


‘Abdullah ibn Arqam ibn al-Aswad ibn ‘Abd Yaghuth. His mother was Hind daughter of Mazin ibn ‘amir ibn ‘Alqamat al-Yemen. There was an occasion when the Messenger of Allah (s.a.w) made ‘Abdullah his scribe. During the caliphate of ‘’Omar, ‘Abdullah supervised the treasury.

Abu Wahab ibn ‘Abd Manaf ibn Zuhrah ibn Kilab, brother of amina, mother of the Messenger of Allah (s.a.w) from her father’s side. His mother was a’ufa daughter of Hashim ibn ‘Abd Manaf ibn Quayy ibn Kilab ibn Murrah ibn Nizar. He is the one to whom the name of al-Miqdad ibn al-Aswad al-Kindi is attributed. The latter’s real name was al-Miqdad ibn ‘’Omar al-Nahrawani, of Buhra’ of Qua’ah. The one referred to as “al-Aswad’ had married al-Miqdad’s mother and adopted al-Miqdad, making an alliance with him during the time of jahiliyya, so he came to be known as “al-Miqdad ibn al-Aswad.’ He is called “al-Kindi’ (of the Kindah tribe) because his father, ‘Asmi ibn Tha’labah, was an ally of Kindah.

Al-Aswad ibn ‘Abd Yaghuth, “Abu Wahab’, ibn ‘Abd Manaf ibn Zuhrah ibn Kilab. ‘Abd Yaghuth and Amina, the Blessed Prophet’s mother, were born for the same father. His mother was a’ufa daughter of Hashim ibn ‘Abd Manaf ibn Quayy ibn Kilab ibn Murrah ibn Nizar. This Aswad is the one to whom the lineage of al-Miqdad ibn al-Aswad al-Kindi has been linked. He is also called al-Miqdad ibn ‘’Omar al-Nahrawani of Buhra’ of Qua’ah. Aswad married al-Miqdad’s mother and adopted him as his son. That was in (the pre-Islamic era of) ignorance. When he left Mecca seeking refuge in Ethiopia, he was joined by six other persons. He was called al-Miqdad ibn al-Aswad, also al-Kindi, because his father, ‘Asmi ibn Tha’labah, was an ally of the Kindah tribe.

Prophet’s Foster Brothers and Sisters


Unaisa. Her mother was Halima as-Sa’diyya daughter of Abu Thu’aib, and her father was al-Harith ibn ‘Abd al-’Uzza, a paternal cousin of Halima, the Blessed Prophet’s foster mother.

‘Abdullah. His mother was Halima as-Sa’diyya daughter of Abu Thu’aib. He was son of al-Harith ibn ‘Abd al-’Uzza, a paternal cousin of Halima, the Prophet’s foster mother.

Khuthama. Her mother was Halima daughter of Abu Thu’aib ‘Abdullah ibn al-Harith ibn Shijnah ibn Jabir ibn Razzam ibn Nairah ibn Fuayyah, mentioned in the lineage of her husband, and she was the foster-mother of Allah’s messenger (s.a.w).

Masruh. His mother was Thawbiyya, the bondmaid of “Abu Lahab’ (father of the flame) ‘Abd al-’Uzza ibn ‘Abdul-Mutallib, paternal uncle of the Messenger of Allah (s.a.w). It was the milk for Masru from which the Messenger of Allah (s.a.w) was fed.

Hamzah. He was a son of ‘Abdul-Mutallib, paternal uncle of the Messenger of Allah (s.a.w). Before it was the turn of the Messenger of Allah (s.a.w), Hamzah was breast-fed by Thawbiyya, bondmaid of Abu Lahab who was a paternal uncle of the Messenger of Allah (s.a.w). Hamzah was four years older than his foster brother, the Prophet (s.a.w).

Muslamah. He was the son of ‘Abd al-Asad al-Makhzumi, the husband of Umm Salamah, mother of the Believers. He was breast-fed by Thawbiyya, bondmaid of Abu Lahab, paternal uncle of the Messenger of Allah (s.a.w). She was feeding him four years before she began feeding the Prophet (s.a.w).

Descendants of the Prophet’s Paternal Uncles


Commander of the Faithful Ali ibn Abu Talib (600 – 661 A.D.). Among his offspring are the Talibis and Ja’faris. A man of many virtues, Ali ibn Abu Talib was the “brother of the Messenger of Allah (s.a.w)’, his paternal cousin and son-in-law and right hand, the Imam of the righteous. He used to be nicknamed “Abu Turab’, the man who humbles himself in the dust. Due to his courage, he was also called “Haidara’, the Lion. He was born inside Allah’s Holy House, the Ka’ba, in Mecca, according to some reports, on the 13th of Rajab in the year 30 of the Elephant (600 A.D.). Attacked on the 19th of the month of Ramaan in the year 40 A.H., which corresponded to January 29, 661 A.D., he died during the night of the 21st. (January 31, 661 A.D.). He was killed by ‘Abdur-Rahman ibn Muljim al-Muradi, may Allah curse him. During the battle of Badr, an angel called out, full of admiration: “There is no sword like Thul-Fiqar and no knight like Ali!’


Talib ibn Abu Talib.


‘Aqil ibn Abu Talib. He was ten years older than the Commander of the Faithful. ‘Aqil was killed during the reign of Mu’awiyah.


Ja’far ibn Abu Talib. Nicknamed “the Flying One’ (al-ayyar), he died a martyr in the Battle of Mu’ta (629 A.D.).


Umm Hani daughter of Abu Talib.


Hulaib ibn Abu Talib. He narrated the biography of the Prophet (s.a.w).


Hamna daughter of Abu Talib. She was one of those who swore the oath of allegiance to the Prophet (s.a.w) in 622 A.D. She gave birth to al-Harith and ‘Abdul-Mutallib by her cousin (husband).


‘Abdullah ibn ‘Abbas, the scholar of this nation. ‘Abdullah was born in 619 A.D., three years before the Hegira (migration from Mecca to Medina) in the Shi’b (of Abu Talib). This was before the Hashimi clan had left (following the end of the siege enforced on the Prophet (s.a.w) and his clansmen by Quraish). When the Messenger of Allah (s.a.w) died, ‘Abdullah was fifteen years old.


Kathir ibn ‘Abbas (b. 618 A.D.). He and his brother ‘Abdullah, the renown scholar, were of the same mother. Kathir was one year younger than ‘Abdullah.


Sa’ud ibn ‘Abbas. He and his brother ‘Abdullah were of the same mother. Sa’ud died as a martyr in Africa, leaving children behind.


Al-Fal ibn ‘Abbas. He begot one daughter.


Qatham ibn ‘Abbas. He and his brother ‘Abdullah, the Islamic nation’s scholar, were by the same mother. Qatham died as a martyr in Samarkand.


Al-Harith ibn ‘Abbas. He had offspring. His mother belonged to Banu Hilal.


‘Abdur-Raman ibn ‘Abbas. He and his brother ‘Abdullah were of the same mother. He had no offspring.


Safiyya daughter of ‘Abbas


Amina daughter of ‘Abbas


Tamam ibn ‘Abbas. He and his brother Kathir were of the same mother. Tamam had no offspring.


Mihrab ibn ‘Abbas. He and Sub were of the same mother. Mihrab had no offspring.


Subh ibn ‘Abbas. His mother was a bondswoman. He had no offspring.


Umm Habiba daughter of ‘Abbas


‘Abdullah ibn az-Zubair. He died without leaving any offspring. He stood firmly on the Prophet’s side in the Battle of Hunain. His mother, ‘atika al-Makhzumiya, was the daughter of Abu Wahab. ‘Abdullah died a martyr’s death during the battle of Ajnadain during the reign of Abu Bakr.


ahir ibn az-Zubair. He was among the most victorious of the young warriors of Quraish, even of the Hashimites. The Messenger of Allah (s.a.w) named his own son, a-Tahir, after him. He had no children.


Umm Hakim daughter of az-Zubair


Suna’a daughter of az-Zubair. She was married to Rabi’ah ibn al-Harith ibn ‘Abdul-Mutallib. una’a is one of the companions, sahaba, to whom we owe reports about the Prophet (s.a.w). May Allah be pleased with her.


‘Abdullah ibn al-Harith, the Prophet’s paternal uncle. His name was “Servant of the Sun’ (‘Abd Shams), but the Messenger of Allah (s.a.w) called him “Servant of Allah’ (‘Abdullah). He died during the Prophet’s lifetime and had no offspring.


Abu Sufyan ibn al-Harith al-Mughirah, the poet. He was one of those who stood firmly by the Prophet (s.a.w) when other people fled away.


Umayya daughter of al-Harith


Arwa daughter of al-Harith. She married Abu Wada’ah ibn abrah ibn Sa’d as-Sahmi and gave birth to al-Mutallib, Abu Sufyan and Abu Wada’ah. After marrying Hilal, she gave birth to ‘’Omar.


Nawfal ibn al-Harith (his father was al-arith). Nawfal was older than both his paternal uncles, Hamzah and al-’Abbas, and also older than his own two brothers. He was among those who stood by the Messenger of Allah (s.a.w) during the battle of Hunain. Nawfal had children.


Rabi’ah ibn al-Harith. He used to be called “Abu Raw’a’. He was older than both his paternal uncles, amzah and al-’Abbas. He did not witness the battle against the idol-worshippers at Badr, because he was in Syria at that time. Every year he used to provide the Prophet (s.a.w) with food and drink. He died during the reign of ‘’Omar.


‘Umarah ibn Hamzah. His wife was Ruqayya, step-daughter of the Messenger of Allah (s.a.w), and he had no children.


Fatima daughter of Hamzah. She was married to the renowned Miqdad al-Aswad al-Bahrani, also known as al-Kindi. She narrated details about the Blessed Prophet’s life.


Ya’li ibn Hamzah


Qurra daughter of Hajal


Hind daughter of al-Muqawwim


‘Utbah ibn Abu Lahab


‘Utaibah ibn Abu Lahab


Tharra daughter of Abu Lahab


Khalida daughter of Abu Lahab


Ghurra daughter of Abu Lahab. She was married to Awfa ibn Umayyah ibn Harithah ibn al-Awqa.


Mu’attib ibn Abu Lahab. He embraced Islam on the conquest of Mecca (in 630 A.D.). The Messenger of Allah (s.a.w) prayed for him, and Mu’attib stood by him during the battle of unain in the course of which he lost an eye.

Children of the Prophet’s Paternal Aunts


‘Abd al-Ka’ba son of az-Zubair and afiyya, the Prophet’s paternal aunt.


Umm Habib daughter of az-Zubair and Safiyya


As-Sa’ib son of Az-Zubair and Safiyya. As-Sa’ib participated in the Battle of Uhud and in all other battles of the Messenger of Allah (s.a.w). He died a martyr’s death during the battle of Yamama. May Allah be pleased with him.

The father of all the three was az-Zubair ibn al-’Awwam ibn Khuwailid ibn ‘Abd al-’Uzza ibn Quayy ibn Kilab, brother of Khadija, may Allah be pleased with both of them. Khadija was the Blessed Prophet’s first wife.

Az-Zubair ibn Safiyya. He and the Commander of the Faithful, Ali, were born in the same year (600 A.D.). He stood by the Prophet (s.a.w) in the Battle of Hunain (630 A.D.), and, according to some reports, the Messenger of Allah (s.a.w) said, “Every prophet has a disciple, and my disciple is az-Zubair.’ Az-Zubair took part in the Battle of Badr. He also participated in the Battle of the Camel. There, he fought for an hour, but when he saw Ali, he went over to him and remembered what the Messenger of Allah (s.a.w) had told both of them when he made them commit themselves to one another: “One day you will fight Ali, and you will be transgressing against him.’ Reminded of those words, Az-Zubair withdrew from the battleground, followed by Ibn Jarmuz ‘Abdullah, others say ‘’Omar, or ‘’Omar as-Sa’d, who killed him in a place known as the Lions’ Valley. He brought his sword to Ali who said to him, “Be forewarned, O killer of afiyya’s son, of hellfire!’ This happened on a Thursday, the 10th of Jumada al-Awwal of the year 36 A.H. (November 7, 656 A.D.).

Qurnabah ibn ‘Abdullah ibn ‘atika. His grandmother ‘atika was the Prophet’s paternal aunt. He was one of the fiercest enemies of the Muslims, opposing the Prophet and rebelling against Allah. Qurnabah is the one who said to the Prophet, “We shall not believe in you even if you made a well gush forth for us from under the earth.’ Later he went out toward Medina in search of the Prophet (s.a.w) who happened to be heading in the other direction towards Mecca. This was in the Year of the Conquest of Mecca. They met between Shaqiyah and al-’Araj, but when the Prophet (s.a.w) saw Qurnabah, he turned his face away from him.

Zuhair ibn ‘atika. Hhis grandmother, ‘atika, was the Prophet’s paternal aunt. He was one of those whose heart was won for Islam early on. His father was ‘’Omar ibn Wahab ibn ‘Abd al-’Uzza ibn Quayy ibn Kilab. Zuhair migrated to Ethiopia (in 615 A.D.). Then he participated in the Battle of Badr (in 624 A.D.). One of the Prophet’s best companions, he died a martyr’s death, may Allah be pleased with him. Zuhair had no children.

Tulaib ibn Arwa, the Prophet’s paternal aunt. He used to be called Abu ‘Adiyy.

Fatima daughter of ulaib ibn Arwa. Her grandmother, Arwa, was the Prophet’s paternal aunt. Her father was Kaladah ibn ‘Abd Manaf ibn ‘Abd ad-Dar ibn Quayy ibn Kilab.

Hamna daughter of Abu Amad, the man who participated in both migrations to Abyssinia.

‘Ubaidullah ibn Abu Ahmad, the man who went on both migrations, son of ‘Abdullah “the one Mutilated in the Path of Allah’ son of Umaima, the Prophet’s paternal aunt. He converted to Christianity in Ethiopia and died there as a Christian. His wife, Umm Habiba, daughter of Abu Sufyan, had a daughter by him. The Messenger of Allah (s.a.w) married her.

Umm Habiba daughter of Abu Ahmad, the man who went on both migrations, son of ‘Abdullah “the one Mutilated in the Path of Allah’ son of Umaima, the Prophet’s paternal aunt. Her father is al-Harith ibn Harb ibn Umayyah ibn ‘Abd Shams. She was married to Mu’ab ibn ‘Umayr ibn Hashim ibn ‘Abd Manaf ibn ‘Abd ad-Dar ibn Quayy, who was killed in the Battle of Uhud. She then married alah ibn ‘Abdillah.

Zainab daughter of Abu Ahmad, the man who went on both migrations, son of ‘Abdullah “the one Mutilated in the Path of Allah’ son of Umaima, the Prophet’s paternal aunt. Zainab was the wife of the Prophet (s.a.w) about whom Allah said in His revelation: “When Zaid had dissolved (his marriage) with her…’ (Qur’an, 33:39).

‘Abdullah “the one Mutilated in the Path of Allah’ son of Umaima, the Prophet’s paternal aunt. ‘Abdullah was among the first to migrate (to Ethiopia), taking part in both migrations. He was martyred in the Battle of Uhud and people said about him that he was mutilated in the path of Allah. As his sword was snatched away from him, the Prophet (s.a.w) gave him a date-stalk. In his hand it turned into a sword which he held unflinchingly; it was then called “the Help.’ Their father was Jash ibn Ri’ab ibn Ya’mur ibn abrah ibn Murrah al-Asad.

Umm Talhah daughter of ‘amir ibn al-Baia’. Her grandmother, al-Baia’ (“the white one’), was the Prophet’s paternal aunt.

Arwa daughter of ‘amir ibn al-Baia’. Her grandmother, al-Baia’, was the Prophet’s paternal aunt.

Abu Shabrah ibn Barra, the Prophet’s paternal aunt. His father was Abu Rahm ibn ‘Abd al-’Uzza ibn Abu Qais ibn ‘Abd Wadd ibn Nar ibn Malik ibn Hisl ibn ‘amir ibn Lu’ayy ibn Ghalib ibn Fahr (the latter is known as Quraish). He took part in both migrations to Abyssinia (Ethiopia). The Messenger of Allah (s.a.w) joined him in brotherhood to Salamah. Abu Shabrah had children.

‘Abd al-Asad ibn Hilal ibn ‘Abdillah ibn ‘’Omar ibn Makhzum, nicknamed “Abu Salamah’. He migrated to Ethiopia (in 615 A.D.) with his wife Umm Salamah daughter of Abu Umaima al-Makhzumi, daughter of his paternal uncle. Having participated in both migrations, he took part in the Battle of Badr and was fatally wounded at Uhud, dying afterwards of his wounds.

Prophet’s Children


the Prophet’s son Ibrahim, 2) the Prophet’s son ‘Abdullah; 3) the Prophet’s son al-Qasim; 4) the Prophet’s daughter or stepdaughter Zainab (d. 629 A.D.); 5) the Prophet’s stepdaughter Ruqayya (d. 624 A.D.), 6) the Prophet’s stepdaughter Umm Kulthum (d. 630 A.D.); 7) the Prophet’s daughter Fatima, peace be upon her and her progeny.

Children of the Prophet’s Daughters, and Those Among them who had Descendants


Imam al-Hasan, peace be with him, was born in mid-Ramaan in the year three of the Hegira (March 3, 625 A.D.). The Messenger of Allah (s.a.w) slaughtered a ram to celebrate the occasion, and he shaved his head, as he also shaved usain’s head. He weighed their hair and distributed their weight in silver as charity among the poor. Fatima then became pregnant with usain. It is said that Husain was born when the Messenger of Allah (s.a.w) returned from Badr. According to some reports, this took place sixteen or seventeen months after the battle of Badr.

Perhaps it was after Uhud because Ali, the Commander of the Faithful, married Fatima four months after that. Allah knows best. The name al-Hasan (“the good one’) was bestowed upon him by the Archangel Gabriel who brought it to the Messenger of Allah (s.a.w) in a piece of cloth made of the silk of Paradise. His brother’s name, al-Husain (“al-asan Junior’), was derived from the name “al-asan’. The Blessed One called him “al-Hasan’ in analogy to Shabar son of Aaron, brother of prophet Moses.

Imam Husain; he was born in the fourth Hijri year (626 A.D.), although it is also said that it was in the year 5 (627 A.D.). The Messenger of Allah (s.a.w) celebrated usain’s birth by slaughtering a ram as he had done on the occasion of his brother’s birth. Among all people, Imam usain was the one who resembled the Messenger of Allah (s.a.w) the most. May Allah be pleased with him. He was martyred on a Friday, the 10th of Muharram of the year 61 A.H. (corresponding to October 13, 680 A.D.), at a place called Kerbala’, in the vicinity of Kufa, Iraq. The place is also known as a-aff. His head was cut off by Shimr ibn Thul-Jawshan a-Dubabi. Shimr was a leper. The commander of the troop that killed him was ‘’Omar ibn Sa’d ibn Abu Waqqa az-Zuhri.

Umm Kulthum granddaughter of the Prophet. She is daughter of the Prophet’s daughter Fatima. Her father was the Commander of the Faithful, Ali ibn Abu Talib, may Allah be pleased with him. ‘’Omar ibn al-Khaab asked for her hand in marriage, so Ali entrusted her guardianship to her uncle, ‘Abbas. ‘’Omar ibn al-Khaab then married her, according to some reports. It is also narrated that she gave birth before the death of the Prophet (s.a.w).

For this reason, Ibn ‘Abdillah an-Nimri, in a book which he wrote about the Prophet’s companions, has counted her among those who were born during the lifetime of the Messenger of Allah (s.a.w). ‘’Omar asked for her hand. He said to Ali, “O Abul-asan! Give her to me in marriage. I shall take care of her honor as nobody else does.’ Ali’s answer was: “I am going to send her to you. If you like her, I shall marry her to you.’ He then sent her to him with a garment, telling her that she should say to him that this was the garment he had told him about. She did what she was told, and ‘’Omar said, “Tell him that I like it.’ Allah knows best.

Muhsin, grandson of the Prophet’s daughter Fatima. It is said that he was miscarried. If you wish to know the whole tragic story about Muhsin, read one of my translations titledTragedy of (Fatima) al-Zahra written by Ayatullah Allamah Sayed Ja’far Murtadha Al-‘Amili and published by Imam Hussain Foundation of Beirut, Lebanon. A number of Internet websites post some or all of this translation.

Zainab daughter of the Prophet’s daughter Fatima. She married ‘Abdullah ibn Ja’far “the Flying One’ son of Abu Talib and gave birth by him to Ja’far, ‘Awn al-Akbar, Umm Kulthum, and Ali, who had offspring. His descendants are called the Zainabis because of their mother. Whatever this Zainab narrated about her mother, Fatima, has been mentioned by Yaya ibn al-Hasan ibn Ja’far al-’Abdi, the genealogist, who wrote the book The Best People of Medina. May peace and blessings be upon the city’s inhabitants.

‘Abdullah son of the Prophet’s daughter Ruqayya. Some scholars emphatically claim that Ruqayya was a stepdaughter of the Prophet, that she was daughter of his first wife, Khadija, who had twice married before marrying the Prophet. This book will later discuss Khadija and introduce you to both her husbands and their offspring. ‘Abdullah son of Ruqayya was born in Ethiopia during his mother’s sojourn in that country where she stayed with her husband ‘Uthman ibn ‘Affan, the Umayyad ruler. The child stayed in Medina until the age of two, according to other reports until the age of six. While he was playing in his father’s house, a cock picked him in his eye, causing a swelling of his face from which he then died. The Messenger of Allah (s.a.w) led the funeral prayers for him and buried him.

Ali son of the Prophet’s daughter (or stepdaughter) Zainab. His father was Ibn al-’a Laqi ibn ar-Rabi’ ibn ‘Abd al-’Uzza ibn ‘Abd Shams ibn ‘Abd Manaf. He was a maternal cousin of Zainab daughter (or stepdaughter) of the Messenger of Allah (s.a.w) because his mother was the maternal aunt of Khadija daughter of Khuwailid. Ali ibn Zainab was nursed with the Banu ‘a. The Messenger of Allah (s.a.w) then took him home, saying that as a close relative he had a greater right to the child because in those days the boy’s father was still an idol worshipper. But the child died before the age of puberty.

Umama daughter of the Prophet’s daughter (or stepdaughter) Zainab. Her father was the above-mentioned Ibn al-’a ibn ar-Rabi’. The Messenger of Allah (s.a.w) loved her a lot and may have carried her on his neck during prayers. Once someone presented him with a necklace of onyx, but he said that this was for her. Allah knows best.


Fourty Ahadith on Hajj

1 – Importance of Hajj



قَالَ عَلِيٌّ (ع): أَللٌّهُ أَللٌّهُ فِي بَيْتِ رَبِّكُمْ لاَ تَخْلُوهُ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا.


Imam ‘Ali Ibn Abi Talib (peace be upon him) has said, “By Allah, by Allah, keep the House of your Lord in mind.  Do not disregard it as long as you remain (alive) because surely if it is ignored, then He shall not look towards you (with His Mercy).”


Biharul Anwar, Volume 96, Page 16



2 – The Hajj and Focusing on Allah


عَنْ أَبِي جَعْفَرِ البَاقِرِ )ع) فِي قَوْلِ اللٌّهِ تَبَارَكَ وَ تـــَعَالـى:

} فَــفِرُّوا إِلـى اللٌّه إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {‏ قَالَ: حَجُّوا إِلـى اللٌّهِ.


It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali] al-Baqir (peace be upon him) that in regards to the words of Allah, the Glorious and High:


} فَــفِرُّوا إِلـى اللٌّه إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {


“So then hasten towards Allah, surely I (Muhammad) am a plain warner to you from Him.” (Suratul Dhariyat (51), Verse 50)


The Imam said, “Struggle towards Allah (perform the Hajj).”


Ma’aniul Akhbar, Page 222



3 – The Talbiyyah and the Sacrifice



عَنْ عَلِيٍّ )ع) قَالَ: نَزَلَ جِبْرَئِيلُ عَلى النَّبِيِّ )ص) فَقَالَ: يَا مُحَمَّدُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّلْجِ، فَالْعَجُّ رَفَعُ الأَصْوَاتِ بِالتَّلْبِيَّةِ وَ الثَّلْجُ نَحْرُ الْبَدَنِ.


It has been narrated from ‘Ali [Ibn Abi Talib] (peace be upon him) that he said, “Jibra’il descended to the Prophet (blessings of Allah be upon him and his family) and said to him, ‘O’ Muhammad!  Command your companions al-’Ajj and al-Thalj.  The ‘Ajj is to raise your voice in pronouncing the Talbiyyah (Labbayk Allahumma Labbayk) out loud, while the Thalj is to slaughter an animal (on the day of ‘Eid).”


Ma’aniul Akhbar, Page 224



4 – The Major Hajj (Hajj al-Akbar) and the Minor Hajj (Hajj al-Asghar)



عَنْ مُعَاوِيَةَ بْنِ عَمَّارِ قَالَ: سَئَلْتُ أَبَا عَبْدِ اللٌّهِ )ع) عَنْ يَوْمِ الْحَجِّ الأَكْبَرِ فَقَالَ: هُوَ يَوْمُ الْنَحْرِ وَ الأَصْغَرُ الْعُمْرَةُ.


It has been narrated by Mu’awiyah Ibn ‘Ammar that he said, “I asked Aba ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) in regards to the day of the major Hajj (Hajj al-Akbar) and he said, ‘This is the day of the sacrifice (‘Eidul Qurban), while the minor Hajj (Hajj al-Asghar) is the ‘Umrah.”


Ma’aniul Akhbar, Page 295



5 – The Benefits of the Hajj



عَنِ الرِّضَا (ع) قَالَ: مَا رَأََيْتُ ‏َشَيْئاً أَسْرَعَ غِنًّى وَ لاَ أَنْفى لِلْفَقْرِ مِنْ إِدْمَانُ الْحَجِّ.


It has been narrated from al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him) that he said, “I have not seen a single thing which makes a person free from want (financially secure) quicker, nor which is more effective in removing poverty, than continuously performing the Hajj (year after year).”


Biharul Anwar, Volume 74, Page 318


6 – Dying While on the Way to Hajj



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: مَنْ مَاتَ فِي طَرِيقِ مَكَّةَ ذَاهِباً أَوْ جَائِياً أَمِنَ مِنَ الْفَزَغِ الأَكْبَرِ يَوْمَ الْقِيَامَةِ.


It has been narrated form Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “A person who dies while proceeding towards Makkah or while returning back (from Makkah) will be protected from the great distress of the Day of Resurrection.”


Maladhul Akhyar, Volume 7, Page 223


7 – The Sanctity of the Guests of Allah



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: أَلْحَاجُّ وَ الْمُعْتَمِرُ وَفْدُ اللٌّهِ إِنْ سَأَلُوهُ أَعْطَاهُمْ وَ إِنْ دَعُوهُ أَجَابَهُمْ وَ إِنْ شَفَعُوا شَفَعَهُمْ وَ إِنْ سَكَتُوا إِبْتَدَاهُمْ وَ يُعَوَّضُونَ بِالدِّرْهَمِ أَلْفَ أَلْفَ دِرْهَمٍ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “Those who perform the Hajj and the ‘Umrah are the guests of Allah.  If they ask Him for something, He will grant it to them; if they call upon Him then He will answer them; if they intercede (for others), their intercession will be accepted; if they remain quiet, then He will begin to speak to them; for every dirham which they spend (in their trip to the Hajj), they will receive one million dirhams in return.”


Maladhul Akhyar, Volume 7, Page 223



8 – Preparing for the Ihram


عَنْ حِمَادِ بْنِ عِيسى قَالَ: سَئَلْتُ أَبَا عَبْدِ اللٌّهِ )ع) عَنِ الْتَّهَيُّؤْ لِلإِحْرَامِ فَقَالَ: تَقْلِيمُ الأَظْفَارِ وَ أَخْذُ الشَّارِبِ وَ حَلْقُ الْعَانَةِ.


It has been narrated from Himad Ibn ‘Isa that he said, “I asked Aba ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) on how to prepare for the (wearing of the) Ihram?  The Imam replied, ‘(One should prepare for wearing the Ihram) by cutting the nails, trimming the moustache and shaving the pubic hair.”


Maladhul Akhyar, Volume 7, Page 307



9 – Looking at the Ka’bah


عَنِ الْبَاقِرِ )ع): مَنْ نَظَرَ إِلـى الْكَعْبَةَ لَمْ يَزَلْ يُكْتَبْ لَهُ حَسَنَةٌ وَ يُمْحى عَنْهُ سَيِئَّةٌ حَتَّى يَصْرِفُ بَصَرَهُ عَنْهَا.


It has been narrated from al-Baqir [Imam Muhammad Ibn ‘Ali] (peace be upon him) that: “As long as a person is looking at the Ka’bah, good deeds will be written (in his record) and one’s evil deeds will be erased until one turns away one’s glance (from the Ka’bah).”


Biharul Anwar, Volume 96, Page 65


10 – Intention for the Hajj



عَنْ أَبِي عَبْدِ اللٌّهِ)ع) قَالَ: أَلْحَجُّ‏ حَجَّانِ، حَجٌّ لِلٌّهِ وَ حَجٌّ لِلنَّاسِ. فَمَنْ حَجَّ لِلٌّهِ كَانَ ثَوَابُهُ عَلى اللٌّهِ وَ الْجَنَّةُ وَ مَنْ حَجَّ لِلنَّاسِ كَانَ ثَوَابُهُ عَلى النَّاسِ يَوْمَ الْقِيَامَةِ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that, “Hajj is of two types: Hajj for the sake of Allah and Hajj for the sake of people.  A person who performs Hajj for Allah, surely his reward will be with Allah – Paradise; and a person who performs Hajj for people, surely his reward will be with people (to give him) on the Day of Resurrection.”


Biharul Anwar, Volume 96, Page 24



11 – Fasting on the Day of Tashriq in Mina



سُئِلَ الصَّادِقُ )ع): لِمَ كُرِهَ الصِّيَامُ فِي أَيَّامِ التَّشْرِيقِ؟ فَقَالَ: لأََنَّ الْقَوْمَ زُوَّارُ اللٌّهِ وَ هُمْ فِي ضِيَافَتِهِ وَ لاَ يَنْبَغِي لِلضَّيْفِ أَنْ يَّصُومَ عِنْدَ مَنْ زَارَهُ وَ أَضَافَهُ.


As-Sadiq [Imam Ja’far Ibn Muhammad] (peace be upon him) was asked, “Why is it discouraged to fast on the days of Tashriq (11th, 12th, and 13th of Dhul Hijjah)?”  The Imam (peace be upon him) replied, “Since people are visiting Allah and are His guests (during these days), it is not advisable that a guest should fast in the presence of the One whom he is visiting.”


Biharul Anwar, Volume 96, Page 34



12 – Hajj or Jihad?


عَنِ الصَّادِقِ )ع) أَنَّهُ قَالَ: مَا سَبِيلٌ مِنْ سَبِيلِ اللٌّهِ أَفْضَلُ مِنَ الْحَجِّ إِلاَّ رَجُلٌ يَخْرُجُ بِسَيْفِهِ فَيُجَاهِدُ فِي سَبِيلِ اللٌّهِ حَتَّى يَسْتَشْهَدُ.


It has been narrated from as-Sadiq [Imam Ja’far Ibn Muhammad] (peace be upon him) who said, “There is no path from the paths of Allah which is greater than Hajj, except when a person comes out with his sword and strives in the way of Allah until he is martyred.”


Biharul Anwar, Volume 96, Page 49



13 – Reward for the Tawaf



عَنِ النَّـبِيِ ّ)ص) أَنَّهُ قَالَ: مَنْ طَافَ بِهٌذَا الْبَيْتِ إِسْـبُوعاً وَ أَحْسَنَ صَلاَةَ رَكْعَتَيْهِ غُفِرَ لَهُ.


The Noble Prophet (blessings of Allah be upon him and his family) has said, “A person who circumambulates this House (the Ka’bah) seven times and performs the two Rak’at Salat (of Tawaaf) in the best form possible will have his sins forgiven.”


Biharul Anwar, Volume 96, Page 49


14 – Hajj and the Renewal of the Pledge



قَالَ أَبُو جَعْفَرٍ )ع): وَ الْحَجْرُ كَالْمِيثَاقِ وَ إِسْتِلاَمُهُ كَالْبَيْعَةِ وَ كَانَ إِذَا إِسْتَلَمَهُ قَالَ: أَللٌّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدَتْهُ لِيَشْهَدَلِي عِنْدَكَ بِالْبَلاَغِ.


Abu Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) has said, “The Hajr (Hajrul Aswad – the Black Stone) is like the pledge (of Allah) and rubbing the hand over it is like making a pledge of allegiance (to Allah).”  Whenever the Imam (peace be upon him) would rub his hand over the Hajrul Aswad he used to say:


أَللٌّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدَتْهُ لِيَشْهَدَلِي عِنْدَكَ بِالْبَلاَغِ


“O’ Allah!  I have fulfilled my trust and have renewed my pledge so that it (the Hajr al-Aswad) can bear witness that surely I have fulfilled my responsibility.”



15 – The Success and Perpetuity of Islam



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “As long as the Ka’bah is standing, the religion (of al-Islam) will remain standing.”


Biharul Anwar, Volume 96 Page 57



16 – Philosophy Behind the Name “Al-Ka’bah”



عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: قُلْتُ لَهُ: لِمَ سُمِّىَ الْبَيْتُ، بَيْتُ الْعَتِيقِ؟ قَالَ: لأََنَّهُ حُرٌّ عَتِيقٌ مِنَ النَّاسِ وَ لَمْ يَمْلِكُهُ أَحَدٌ.


It has been narrated that Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) was asked, “Why is it (the Ka’bah) named Baitul ‘Atiq (the Emancipated House)?”  The Imam replied: “Because this house is free and emancipated from people and was never under the ownership of anyone.”


Biharul Anwar, Volume 96, Page 59



17- Three Sacred Things


عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: إِنَّ لِلٌّهِ عَزّ َوَ جَلَّ حُرُمَاتٌ ثَلاَثٌ لَيْسَ مِثْلَهُنَّ شَي‏ْءٌ: كِتَابُهُ وَ هُوَ حُكْمُهُ وَ نُورُهُ وَ بَيْتُهُ الَّذِي جَعَلَهُ قِبْلَةً لِلنَّاسِ لاَ يَقْبَلُ مِنْ أَحَدٍ تَوَجُّهَا إِلـى غَيْرِهِ وَ عِتْرَةِ نَبِيِّكُمْ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “Surely Allah, the Noble and Grand, has made three things sacred and there is nothing else equivalent to them: His Book (the Qur’an) which is His Command and Divine Light; His House (The Ka’bah) which He has made as the focal point (Qiblah) and He will not accept from anyone facing any other direction; and the family of your Prophet.”


Biharul Anwar, Volume 96, Page 60


18 – Donations to Maintain the Ka’bah



عَنْ عَلِيٍّ )ع) قَالَ: لَوْ كَانَ لِي وَادِيَانِ يَسِيلاَنِ ذَهَباً وَ فِضَّةً مَا أَهْدَيْتُ إِلـى الْكَعْبَةِ شَيْئاً لأََنَّهُ يَصِيرُ إِلـى الْحَجْبَةِ دُونَ الْمَسَاكِينَ.


It has been narrated from ‘Ali [Ibn Abi Talib] (peace be upon him) who said, “If I were to possess two valleys flowing with gold and silver, I would not donate a single thing to the Ka’bah because it would reach the (unworthy) people who maintain the Ka’bah – and not to the poor and deserving people.”


Biharul Anwar, Volume 96, Page 67



19 – The Safety of the Sanctuary (Haram)



عَنْ عَبْدِ اللٌّهِ بْنِ سِنَانِ عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ قُلْتُ: أَ رَأَيْتَ قَوْلَهُ}وَ مَنْ دَخَلَهُ كَانَ آمِناً {أَلْبَيْتُ عَنـى أَوِ الْحَرَمُ؟ قَالَ: مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مَسْتَجِيراً بِهِ فَهُوَ آمِنٌ وَ مَنْ دَخَلَ الْبَيْتَ مِنَ الْمُؤْمِنِينَ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ اللٌّهِ وَ مَنْ دَخَلَ الْحَرَمَ مِنَ الْوُحُشِ وَ السِّبَاعِ وَ الطَّيْرِ فَهُوَ آمِنٌ مِنْ أَنْ يُّهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِِنَ الْحَرَمِ.


It has been narrated from ‘Abdullah Ibn Sanan from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he asked, “What is the meaning of His words:


}وَ مَنْ دَخَلَهُ كَانَ أَمِناً {

{And whosoever enters into it (the Haram), does so in safety.} 


Does this refer to the Ka’bah or the entire Sanctuary (Haram)?”


The Imam (peace be upon him) replied, “A person who enters into the Sanctuary (Haram) seeking protection, shall remain protected; whoever from amongst the true believers enters into the Sanctuary (Haram) seeking protection from the wrath of Allah shall be protected from it; and whichever wild and domestic animal or bird enters into the Sanctuary (Haram) will be protected from being disturbed and bothered until it leaves the Sanctuary (Haram).”


Biharul Anwar, Volume 96, Page 74



20 – The Four Chosen Cities



قَالَ رَسُولُ اللٌّهِ )ص): إِنَّ اللٌّهَ اخْتَارَ مِنَ الْبُلْدَانِ أَرْبَعَةٌ فَقَالَ عَزَّ وَ جَلَّ: } وَ التِّيْنِ وَ الزَّيْتُونِ وَ طُُورِ سِينِينَ وَ هٌذَا الْبَلَدِ الأَمِينَ { وَ التِّيْنُ الْمَدِينَةُ وَ الزَّيْتُونُ بَيْتَ الْمَقْدَسُ وَ طُورُ سِينِينَ الْكُوْفَةُ وَ هٌذَا الْبَلَدِ الأَمِينَ مَكَّةَ.


The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Surely Allah has chosen four cities from amongst all others, just as He, the Noble and Grand has said (in the Noble Qur’an):



} وَ التِّيْنِ وَ الزَّيْتُونِ وَ طُُورِ سِينِينَ وَ هٌذَا الْبَلَدِ الأَمِينَ {


“I swear by ‘the fig’ and ‘the olive’ and the ‘Mountain of Sinai’ and by this protected city.”


‘The fig’ is the city of Madinah; ‘The olive’ is the city of Baitul Maqdas (in Jerusalem); ‘The Mountain of Sinai’ is Kufah; and the protected city is Makkah.”


Biharul Anwar, Volume 96, Page 77




21 – Performing the Hajj with Haraam Wealth



قَالَ أَبُو جَعْفَرٍ )ع): لاَ يَقْبَلُ اللٌّهُ عَزَّ وَ جَلَّ حَجًّا وَّ لاَ عُمْرَةً مِنْ مَّالٍ حَرَامٍ.


Abu Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) has said, “Allah, the Noble and Grand shall not accept the Hajj or ‘Umrah of a person who performs them using haraam wealth.”


Biharul Anwar, Volume 96, Page 120


22 – Etiquette of the Hajj



عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: مَا يَعْبَؤُ بِمَنْ يَؤُمُّ هٌذَا الْبَيْتِ إِذَا لَمْ يَكُنْ فِيهِ ثَلاَثُ خِصَالٍ: وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللٌّهِ وَ حِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَ حُسْنُ الصَحَابَةِ لِمَنْ صَحِبَهُ.


It has been narrated form Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that he said, “It does not matter if one visits this House if he does not possess three traits: Cautiousness (Wara’) which prevents him from sinning; forbearance which helps him rule over his anger; and good interaction with those who are with him.”


Al-Khisal, Volume 1, Page 97; Biharul Anwar, Volume 96, Page 121



23 – Exemptions for Women in the Hajj Rites



عَنْ أَبِي جَعْفَرٍ)ع) قَالَ: لَيْسَ عَلى النِّسَاءِ إِجْهَارُ التَّلْبِيَّةِ وَ لاَ الْهَرْوَلَةِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ لاَ إِسْتَلاَمُ الْحَجْرِ الأَسْوَدِ وَ لاَ دُخُولُ الْكَعْبَةِ وَ لاَ الْحَلْقُ إِنَّمَا يُقَصِّرْنَ مِنْ شُعُورِهِنَّ.


It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that he said, “The following things are not necessary for women to perform in the Hajj: women do not have to pronounce the Talbiyyah (Labbayk Allahumma Labbayk) out loud; nor do they have to perform the Harwalah (act of briefly running) between the mountains of al-Safa and al-Marwah; the rubbing of the hand on the Hajral Aswad; entering into the Ka’bah; and the shaving of the head;instead, they only cut some of their hair.”


Biharul Anwar, Volume 96, Page 189



24 – Distribution of Mercy in the Vicinity of the Ka’bah



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: لِلٌّهِ تَبَارَكَ وَ تَعَالـى حَوْلَ الْكَعْبَةِ عِشْرُونَ وَ مِائَةَ رَحْمَةً مِنْهَا سِتُّونَ لِلطَّائِفِينَ وَ أَرْبَعُونَ لِلمُصَلِّيَن وَ عِشْرُونَ لِلنَّاظِرِينَ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “For Allah, the Noble and Grand, there are 120 parts of Mercy around the Ka’bah.  From these, sixty are for those performing the tawaaf around the Ka’bah; forty are for those performing the prayers; and twenty are for those just looking (at the Ka’bah).”


Biharul Anwar, Volume 96, Page 202



25 – Hijr (Wall) of Isma’il



قَالَ أَبُو عَبْدِ اللٌّهِ )ع): إِنَّ إِسْمَاعِيلَ دَفَنَ أُمَّهُ فِي الْحَجْرِ وَ جَعَلَ لَهُ حَائِطاً لِئَلاَّ يُوَطَّا قَبْرَهَا.


Abu ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) said, “Isma’il buried his mother (Hajrah) in the (area) of the Hijr and then built a semi-circle shaped wall over it so that people would not step upon her grave.”


Biharul Anwar, Volume 96, Page 204



26 – Three Hundred and Sixty Tawaf of the Ka’bah



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: يُسْتَحَبُّ أَنْ تَطُوفَ ثَلاَثَ مِائَةَ وَ سِتِّينَ أُسْبُوعاً عَدَدِ أَيَّامَ السَّنَةِ فَإِنْ لَمْ تَسْتَطِعْ فَمَا قَدَرْتَ عَلَيْهِ مِنَ الطَّوَافِ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “It is recommended that a person does the tawaaf of the Ka’bah three hundred and sixty times – the number of days in a year and if one is unable to do so, then one should perform the tawaaf as much as possible.”


Biharul Anwar, Volume 96, Page 204



27 – Rubbing the Corner of the Hajrul Aswad



قَالَ رَسُولُ اللٌّهِ )ص): طُوفُوا بِالْبَيْتِ وَ اسْتَلْمُوا الرُّكْنَ فَإِنَّهُ يَمِينُ اللٌّهِ عَلـى أَرْضِهِ يُصَافِحُ بِهَا خَلْقَهُ.


The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Perform the tawaaf of the House and rub your hand over the Corner which has the Hajr al-Aswad because this is the right hand of Allah on His Earth which He shakes with His creations.”


Biharul Anwar, Volume 96, Page 202



28 – Salat inside Masjidul Haraam



عَنِ الْبَاقِرِ )ع) قَالَ: صَلاَةٌ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ أَلْفِ صَلاَةٍ فِي غَيْرِهِ مِنَ الْمَسَاجِدِ.


Al-Baqir [Imam Muhammad Ibn ‘Ali] (peace be upon him) has said, “Salat inside Masjidul Haraam is greater than 100,000 Salat performed in any other Masjid.”


Biharul Anwar, Volume 96, Page 241



29 – Water of Zamzam



قَالَ رَسُولُ اللٌّهِ )ص): مَاءُ زَمْزَمَ شِفَاءٌ لِمَا شُرِبَ لَهُ.


The Messenger of Allah (blessings of Allah be upon him and his family) has said, “The water of Zamzam is a cure for whatever (ailment) it is taken for.”


Biharul Anwar, Volume 96, Page 245


30 – Supplication in ‘Arafat



عَنِ الرِّضَا )ع) قَالَ: كَانَ أَبُو جَعْفَرَ )ع) يَقُولُ: مَا مِنْ بِرٍّ وَ لاَ فَاجِرٍ يَقِفُ بِجِبَالِ عَرَفَاتٍ فَيَدْعُو اللٌّهَ إِلاَّ اسْتِجَابَ اللٌّهُ لَهُ. أَمَّا الْبِرُّ فَفِي حَوَائِجِ الدُّنْيَا وَ الأَخِرَةِ وَ أَمَّا الْفَاجِرُ فَفِي أَمْرِ الدُّنْيَا.


It has been narrated from al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him): “Surely my father, Abu Ja’far (peace be upon him) used to say, ‘There is not a single righteous person or sinner who makes a sojourn at the Mountains of ‘Arafat and calls upon Allah there, except that Allah answers his call.  For a righteous person (his call is answered) in regards to the needs and necessities of the life of this temporal world and the next life; while a sinner (is answered) in regards to the affairs of the temporal world (only).”


Biharul Anwar, Volume 96, Page 251


31 – Importance of ‘Arafat



عَنِي النَّبِي )ص) قَالَ: أَعْظَمُ أَهْلُ عَرَفَاتَ جُرْماً مَنْ إِنْصَرَفَ وَ هُوَ يَظُنُّ أَنَّهُ لَنْ يُغْفَرَلَهُ.


The Noble Messenger (blessings of Allah be upon him and his family) has said, “The greatest sin of a person who goes to ‘Arafat and then leaves is to think that he has not been forgiven of his sins.”


Biharul Anwar, Volume 96, Page 248



32 – Rewards for Stoning the Shaitan



عَنْ أَبِي عَبْدِ اللٌّهِ )ع) فِي رَمِي الْجِمَارِ قَالَ: لَهُ بِكُلِّ حَصَاةٍ يُرمى بِهَا تَحُطُّ عَنْهُ كَبِيرَةً مُوْبِقَةً.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) in regards to the stoning of the Shaitan that he said, “For every stone that a pilgrim throws, a major sin, which would have led to his destruction, is averted from him.”


Biharul Anwar, Volume 96, Page 273



33 – Philosophy Behind Stoning the Shaitan



عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسى )ع) قَالَ: سَئَلْتُهُ عَنْ رَمِي الْجِمَارِ لِمَ جُعِلَ؟ قَالَ: لأََنَّ إِبْلِيسَ اللَّعِينَ كَانَ يترآءى لإِبْرَاهِيمَ)ع) فِي مَوْضِعِ الْجِمَارِ. فَرَجَمَهُ إِبْرَاهِيمُ )ع) فَجَرَتْ السُنَّةُ بِذٌلِكَ.


It has been narrated from ‘Ali Ibn Ja’far from his brother Musa [Ibn Ja’far al-Kadhim] (peace be upon him) that he said, “I asked (my brother) in regards to the philosophy of the stoning of the pillar and why this was enacted.”  He replied to me, “Because Iblis, the despised, appeared to Ibrahim (peace be upon him) in the place where the pillar is and Ibrahim (peace be upon him) threw stones at him and thus, this act became a Sunnah (practice) in the Hajj.”


Biharul Anwar, Volume 96, Page 273



34 – The Sacrifice of an Animal in Hajj



قَالَ عَلِيُّ بْنُ الْحُسَينِ )ع) فِي حَدِيثٍ لَهُ: إِذَا ذَبَحَ الْحَّاجُ كَانَ فِدَاهُ مِنَ النَّارِ.


In a tradition, ‘Ali ibnil Husain [Imam Zainul ‘Aabidin] (peace be upon him) has said, “When a person performing the Hajj slaughters an animal, it saves him from the fire of hell.”


Biharul Anwar, Volume 96, Page 288



35 – Burying the Shaved Hair in Mina


عَنْ جَعْفَرٍ )ع) عَنْ أَبِيهِ )ع) قَالَ: إِنَّ الْحَسَنَ وَ الْحُسَينَ كَانَا يَأْمُرَانِ بِدَفْنِ شُعُورِهِمَا بِمِـنـى.


It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) from his father [Imam ‘Ali ibnil Husain Zainul ‘Aabidin (peace be upon him)] that he said, “al-Hasan and al-Husain used to ask that their hair (shaved on the ‘Eid day in Hajj) be buried in Mina.”


Biharul Anwar, Volume 96, Page 302




36 – Ziyarat of the Messenger of Allahص) )


عَنِ النَّبِيِّ )ص) أَنَّهُ قَالَ: مَنْ رَاى [زَارَ] قَبْرِي حَلَّتْ لَهُ شَفَاعَتِي وَ مَنْ زَارَنِي مَيِّتاً فَكَأَنَّمَا زَارَنِي حَيًّا.


It has been narrated from Prophet Muhammad (blessings of Allah be upon him and his family) that he said, “A person seeing (visiting) my grave deserves my intercession.  And a person who visits me after my death is like a person who visited me during my lifetime.”


Biharul Anwar, Volume 96, Page 334



37 – Bidding Farewell to the Ka’bah



عَنْ إِبْرَاهِيمِ بْنِ مَحْمُودٍ قَالَ: رَأَيْتُ الرِّضَا )ع) وَدَعَ الْبَيْتَ فَلَمَّا أَرَادَ أَنْ يَّخْرُجَ مِنْ بَابِ الْمَسْجِدِ خَرَّ سَاجِداً ثُمَّ قَامَ فَاسْتَقْبَلَ الْكَعْبَةَ وَ قَالَ: أَللٌّهُمَّ إِنِّي أَنْقَلِبُ عَلى أَنْ لاٌ إِلٌهَ إِلاَّ اللٌّهُ.


It has been narrated from Ibrahim Ibn Mahmud that he said, “I saw al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him) bid farewell to the House and when he intended to make his way out from the Masjid, he fell into prostration (Sajdah), stood up, faced the Ka’bah and then said:


أَللٌّهُمَّ إِنِّي أَنْقَلِبُ عَلى أَنْ لاٌ إِلٌهَ إِلاَّ اللٌّهُ.


“O’ Allah!  I have reinforced my belief that there is no entity worthy of worship except Allah.”


Biharul Anwar, Volume 96, Page 370



38 – Importance of the Ziyarat of the Ahlul Bayt after Hajj



عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: إِنَّمَا أُمِرَ النَّاسُ أَنْ يَأْتُوا هٌذِهِ الأَحْجَارَ فَيَطُوفُوا بِهَا ثُمَّ يَأْتُونَا فَيُخْبِرُونَا بِوِلاَيَتِهِمْ وَ يَعْرِضُوا عَلَيْنَا نَصْرِهِمْ.


It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that: “People have been commanded to come and perform the tawaaf around these rocks (the Ka’bah) and then come to us (the Ahlul Bait) and declare their submission and offer their help to us.”


Biharul Anwar, Volume 96, Page 374



39 – Welcoming People who Return from Hajj



عَنْ أَبِي عَبْدِ اللٌّهِ )ع): مَنْ لَقِيَ حَاجًّا فَصَافَحَهُ كَانَ كَمَنْ إِسْتَلَمَ الْحَجَرَ.


It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that: “A person who meets one who has returned from Hajj and shakes his hand (welcomes him back) is like a person who rubbed his hand on the Hajrul Aswad.”


Biharul Anwar, Volume 96, Page 384



40 – Walimah – Feeding Others After Returning From the Hajj



قَالَ رَسُولُ اللٌّهِ )ص): لاَ وَلِيمَةَ إِلاَّ فِي خَمْسٍ: فِي عُرْسٍ أَوْ خُرْسٍ أَوْ عِذَارٍ أَوْ وِكَارٍ أَوْ رِكَازٍ فَأَمَّا الْعُرْسُ فَالتَّزْوِيجُ، وَ الْخُرْسُ النِّفَاسُ بِالْوَلَدِ وَ الْعِذَارُ الْخِتَانِ وَ الْوِكَارُ الرَّجُلُ يَشْتَرِي الدَّارَ وَ الرِّكَازُ الَّذِي يَقْدِمُ مِنْ مَكَّةِ.


The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Walimah is only in five occasions: in the ‘Urs, Khurs, ‘Idhar, Wikar and the Rikaz – ‘Urs is when a person gets married; and Khurs is when a child is born; and ‘Idhar is on the circumcision of a baby boy; and Wikar is when a person purchases a house; and Rikaz is when a person returns from Hajj.”


Biharul Anwar, Volume 96, Page 384



Wiladat Imam Mahdi (a.s) Mubarak

The Holy Prophet (sws) had said that during the nights of the 15th Shabaan, the Almighty takes decisions in the matters of sustenance, life, death and the welfare of the people.

Next to the “Night of Qadr”, the 15th Shabaan is the most auspicious night (also known as the “Night of Baraat”). According to the Holy Imam Muhammad bin Ali al-Baqir (a.s) and Jafar bin Muhammad as-Sadiq (a.s), the Almighty Allah (swt) has promised to fulfil every legitimate desire put forward to Him in that night.

Imam Jafar bin Muhammad as-Sadiq (a.s.) has said:

“Whoso prays during the nights of “Ayyam Bayz”, in fact, stands at the door of the superabundant favours, bounties and benefits available in these months.”

It is highly desirable to hold fast on the 13th, 14th and 15th, have a bath each day and give alms in the way of Allah (swt).

In the nights of “Ayyam Bayz” Momin are instructed to pray a 12 Rak’at namaz as follows:

In the night of the 13th, pray 12 Rak’ats and recite Surah Al Fatihah, Surah Yaaseen and Surah Al Mulk are recited in each Rak’at.

In the night of the 14th, pray 4 Rak’ats in 2 sets of 2 Rak’at, and each set recite Surah Al Fatihah, Surah Yaaseen and Surah Al Mulk.

In the night of the 15th, pray 6 Rak’ats in 3 sets of 2 Rak’ats and in each recite Surah Al Fatihah, Surah Yaaseen and Surah Al Mulk.

The 15th Night of Shabaan

PDF Article – Aamal of 15 Shabaan

PDF Article – Aamal of 15 Shabaan

he 15th night of Shabaan will fall on the night of the 9th of Sep. in 2006. Of this night Muslims have been told by Prophet Muhammad (sws) that:”When the night of the middle of Shabaan comes, spend the night in prayer and fast the next day for in it Allah t’Allah forgives more sins than the hairs of the goats of the tribe of Kalb.”Prophet Muhammad (sws) has also been quoted as having said:” When the night of the middle of Shabaan comes, Allah descends to the lowest Heaven and says, “Is there anyone begging for forgiveness that I might forgive him? Is there anyone begging for sustenance that I may feed him? Is there any such and such?” And we are told that Allah stays at this lowest heaven ready to accede to our legitimate requests until the break of dawn.”

This is Laylat-ul-Barat, this is the fifteenth of Sha’baan, a very great night. In this night you should be attentive in the worship of Allah, for this is the night of accounting. Whichever child is to be born during the coming year is written down on the list on this night, and the name of whoever is going to pass away in the coming year is deleted from the list.”
A’amal For The Night Of 15th Sha’ban

Click for Scanned Copy Of Amaal on Eve 15 Shabaan

1) At the time of sunset – GHUSL (Prescribed Bath)

2) Spend the night in Namaaz, Duaa and Astagfaar.

3) Recite ziarat of Imam Hussain(a.s.)(’a)

4) Looking at the sky recite: ”Assalamo alayka ya a’baa abdillahey, assalamo alayka warehmatullahey wa barakatohu

5) Recite Dua E Kumail

6) Recite: Subahanallahey wal hamdo lillahey wa la elaah illal’laho wallaho akbar” 100 Times 

then recite dua’a to welcome our Holy Living Imam who was born on the 15th Shabaan

(Click “Supplications Prayers & Ziarats Call on Me and I answer you.” Shaykh Abbas Qummi, Ansarian Publications , Qum, 1999/1420, pg. 306)7)

Imam Muhammad al-Baqir (’a.) and Imam Jafar as_Sadiq (’a) used to pray a

Four Rak’at Namaz as under:

In each Raka’t, recite Surah Al Fatihah 100 times and Surah Al Ikhlass 100 times.

After the salam recite the dua’a on page 308 of “Supplications Prayers & Ziarats Call on Me and I answer you.”

7) After Namaaz E Isha, offer 2 Rak’at Namaz as follows :  

1st Rakaat, recite Surah Al Fatihah and Surah Al Kaafiroon.2nd Rakaat, recite Surah Al Fatihah and Surah AL Ikhlas.After the namaaz, recite Tasbeeh e Zehra (34: Allah o Akbar, 33: Alhumdolillah 33: SubhanAllah) and

dua’a page 309 of “Supplications Prayers & Ziarats Call on Me and I answer you.”

Prostrate in Sajadah and recite :

20 times : Ya Rabee,

7 times : Ya Allah

7 Times : La Hawla Wa La Quwwata Illa Billah,

10 Times Ma Sha Allah,

Once: Allahumma s’alli a’laa Muhammad was aali Muhammad

9) After “Nammaz Shifa”, Shaykh Toosi (r.a) and Kafami (r.a) have advised Momins to recite the dua’a on page 312 of “Supplications Prayers & Ziarats Call on Me and I answer you.”.

10) After Tahajjud Namaaz, The Holy Prophet (sws) used to recite the dua’a on page 314 of “Supplications Prayers & Ziarats Call on Me and I answer you.” This can also be recited after praying a 10 Raka’at Namaaz in 5 sets of 2 Rak’ats whereby Surah Al Fatihah is recited once and Surah Al Ikhlas is recited 10 times.

11) Put each side of the face to the earth and recite the following:A’ffartu wajhee fit turaabi wa h’uqqa lee an asjuda laka”

”I put my face on the earth and roll in the dust because it is imposed as a duty that I prostrate myself in adoration before thee”

12) According the the Holy Prophet (sws), it is highly desirable to pray a 100 Rak’at Namaaz tonight, in 50 sets of 2 Rak’ats in each prescribed as follows:In every Rak’at, after the recitation of Surah Al Fatihah, recite Surah AL Ikhlas 10 times.After the Namaaz, recite the following: Ayaatul Kursee: 10 times

Al Fatihah: 10 times

Subahaanallah: 100 times

13) According to Imam Jafar as-Sadiq (’a), it is highly desirable to pray a 6 Rak’at Namaz on this night of the 15th, in 3 sets of 2 Rak’ats in each, as follows:In each Rakat recite Surah Al Fatihah, Surah Yaseen and Surah Al Mulk.

14) Recite the following tonight and every night during the rest of the month:“Allaahumma in lam takun ghafarts lanaa feemaa maz’aa min Shaa’baana faghfirlanaa feema baqiya minhu”


”O Allah, if Thou has forgotten us during the previous days of Shabaan, then please be merciful to us in the days now to follow.”

15) Shaykh Kafamee writes in “Misbah” to recite Surah Yaseen for the following 3 reasons:Once for long life

Once for prosperity

Once for safety from misfortune

16) Then recite the following 21 times and do not talk to anyone until the recitation is completed:“Allaahumma innaka a’z’eemun d’u anaatin wa laa t’aaqata lanaa li-h’ukmika”


“O Allah, verily Thou art Sublime, Patient, gives respite, (because) we do not have the capacity to withstand the conditions that tale effect under Thy authority.”

“Yaa Allah”

”O Allah”

“Yaa Allah”

’O Allah”“Yaa Allah”

”O Allah”“Al-Amaan”





”Mercy”Minat t’aa o’on wal wabaa-I wa soo-il qaz’aaa-I wa shamatatil aa’-daaa-I rabbanak-shif a’nnal a’d’aaba innaa moo-minoona bi-rah’matika yaa arh’amar rah’imeen”

“(Safety from the) rampant epidemics, accidental death, evil events, and rejoicing of enemies at (our) misfortunes.

O our Lord take away from us the pain and torment, truly we believe in Thy Mercy. O the Most Merciful.”

This is the night of glory. The more you pray the better it is, Seek Allah’s mercy for yourself and all the momeneen, Staying awake all night and spending that time in Ibadaat (prayers).

May Allah (swt) answer your prayers and supplications on this bright, auspicious day, insh’Allah.

Source:1. “Supplications Prayers & Ziarats Call on Me and I answer you.” Shaykh Abbas Qummi, Ansarian Publications , Qum, 1999/1420

Some Valuable Links from Our Other Blogs and websites selection of websites.

1) Ariza e hajat Imam mahdi (a.s)
2) Request for sura e fateha ..Names..
3) Ayyaam ul Bayz,Shab e Baraat – The Bright Days Amaal
4) Ayyaam ul Bayz / Shab e Baraat – The Bright
5) LAYLATUL BARAA’AH – NIGHT OF SALVATION from suuni wal jamat source
6) Video of Dua and majalis Related to Imam mahdi(a.s)
8) Click to see Complete Shabaan events& Amaal
9)Complete Amaal 15 Shabaan in Jpg Images

Request:-Plz Recite Sura e Fateha for my father

Marhoom Syed Mohamad Zainuddin Abidi s/o late syed mohamad masoom and my sister syeda

Yasmeen Zehra D/o Late syed MOhamad Zainuddin Abidi. and all mahrhom momin and mominaat.

Killers of Imam Husain (a.s.): A Historical Perspective

antoine_bara_saying_about_imam_hussain_a_s_by_ypakiabbas-d4medbpKillers of Imam Husain (a.s.): A Historical Perspective

1. Yazid ibn Muawiyah 
Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah. The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah – who enjoyed the epithet of Ghaseel al-Malaaekah (the one given the ritual bath by the angels) – page 11, ‘I swear by Allah, there came a time when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’ (al-Sawaaeq al-Muhreqah by Ibn Hajar Makki p. 125, Egyptian edition)
2. Ubaydillah ibn Ziyaad
Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield. Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack): ‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would have killed a sinner, transgressor, apostate and rebel’. (Tarikh-e-Tabari vol. 6, p. 204)
3. Umar ibn Sa’d
The third person who is directly responsible for the murder of Imam Husain (a.s.) is Umar ibn Sa’d. In fact, in Umar’s case, the association with this crime is most evident and the responsibility lies largely with him. His faith and religion are exposed with these couplets that he recited when Ibne Ziyaad short-listed him with the task of murdering Imam Husain (a.s.). ‘Should I let the opportunity to govern Ray (Suburb of Teheran, Iran ) slip by, while it is my most ardent desire? Or should I become accursed forever for killing Husain (a.s.)?’ ‘The world is but a house of goodness and wealth. ‘Then the intelligent one never trades the wealth for debt.’ He then recites some more couplets,the essence of which is: ‘The people claim that Allah has created something called Paradise and likewise He has also created the Fire and Chastisement. If these people are true in their claims, then there is no problem. I intend to repent for my sin (of killing Imam Husain) within two years. However, if these people are proved wrong and there is no Paradise and Hell,then there is no absolutely no problem, for in that case we will have amassed a kingdom in this world whose bounties shall remain forever.’

Hujr Ibne Adii and Wahabi terrorists

And I think that who are talking about sectarianism and are talking about Sunni and Shia…, well, Ibn Adi was one of the great companions of the Prophet [Mohammad] peace be upon him, and he was well known of his piousness and his well understanding of the message of Islam and he worked tightly with the companions and especially with Imam Ali, may peace be upon him and his family and that shows that these gangs…, I guess we cannot say about them that these are Sunni or al-Qaeda or al-Nusrah or whoever may talk about Sunnis, I think that they do not belong to any of the human beings in this world. They belong to the murderers, who are killing people and are trying to ruin all the sacred places and if they can ruin and put under rubble the Ka’ba there would not be a shortage from that.
                                                  Mohsen Saleh, professor at the Lebanese University
Full Story

Hujr Ibne Adii

Before demolition

“Hujr ibn Adii Al Kindi [ra] was a pious companion of the Prophet (saws) and played a vital role in the correction of the Ummah. During Muawiyah’s reign when the custom of cursing Imam Ali (a.s.) {the best companion and son-in-law of Prophet Mohammad (s.a.)} from the pulpit’s of Mosques began, hearts of the Muslims were being bled dry but people bit their tongues fearing death. In Kufa Hujr ibn Adi could not remain silent and he began to praise Ali (a.s) and condemn Muawiyah.
Until Mughaira remained the Governor of Kufa, he adopted a lenient attitude towards this, but when Ziyad’s Governorship of Basra was extended to include Kufa, serious altercations arose. He would curse Ali (a.s) during the khutbah and Hujar would refute him.
On one occasion he (Hujr) warned Ziyad for being late for Friday prayers. Ziyad then arrested him along with twelve of his companions on false accusations of forming an opposition group to overthrow the Khalifa and was cursing the Khalifa. He also gathered witnesses to testify against them alleging that they claimed that khilafat was the exclusive right of the lineage of `Ali ibne Abi Talib and further accused them of creating an uproar, throwing out the commander and of supporting `Abu Turab Ali, of sending blessings upon him and hating his enemies. From amongst these witnesses, Qadi Shudhri’s testimony was used. He later wrote to Muawiyah that the blood and property of people who said they offered Salaah, paid zakaat, and performed Hajj and Umrah, preached right and declared that evil was haram, however if you want to kill them so be it, otherwise forgive them.
The accused were sent to Muawiyah and he sentenced them to death. A condition was placed that if they cursed `Ali (a.s) and showed their hatred to him they would be pardoned. They refused and Hujr ibn Adii said `I will not say that thing that will displease Allah’.
Finally Hujr ibn Adii, his son Humaan ibn Hujar and his seven companions were murdered. From amongst them Abdur Rahman bin Hasan was sent back to return with a written instruction that he be murdered in the worst possible manner, Ziyad buried him alive.”
-Sunni scholar Sayyid Abul Ala Maududi in his book Caliphs and Kings (Khilafat-o-Mulookiyat).


Hypocrisy is a state of the heart, which is expressed by double-faced actions.
1.    They have a discrepancy in what they have in their heart & what is on their lips
2.    Munafiq means “double faced”
3.    They hide the truth
4.    They are untruthful to others (Momins) and to themselves
5.    They create fasaad, by saying one thing to one person and another to another person, neither of them being the truth
6.    When they are questioned about their actions that are causing fasaad they say we are just reforming society/people, we are doing this for the good of society.
7.    When they are asked to believe, have emaan, they say, “Do I look stupid”?
8.    In front of the momin they say they are with them, but when they are with the Shaiyateen (with people like themselves or their leaders), they say we were just joking privately, we are not really with the Momins.
9.    Their words and actions do not match
10.    The are without wisdom and without understanding of reality and truth (Shaoor)
11.    Hypocrites are present in all times
12.    Though hypocrites say verbally that they believe in God, Allah disqualifies their emaan as they are only saying it only with their tongue, and not with their hearts they do this only to fool others.
13.    In their privacy they make fun of the Momin
14.    They prefer to keep their eyes closed rather than see the truth and see the right path.
15.    Allah has given them rope to do what they want and they choose to stray further and further away form the right path.
16.    They are restless and without peace even in this world and try to entertain themselves with worldly things
17.    They live in a world of self deception
18.    Due to their actions they create fasaad in the world and do not have the understanding that their words and actions are the cause of the fasaad.
19.    When they are asked to have emaan they say are we stupid that we become stupid like the momin who loose everything (worldly) because of their emaan.

6.    THEY LIE

Peace, Brotherhood and Humanity….

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