Quaid-e-Azam’s Concept Of Pakistan As State

By Rizwan Ahmed (Marhoom) @ In Pakistan’s Ideology on July 14, 2010

There seems to be a controversy and misinterpretation in some elite circles on the Presidential Address of Quaid-i-Azam Muhammad Ali Jinnah to the Constituent Assembly of Pakistan on August 11, 1947 about the concept of Islamic state of Pakistan on August 11, 1947 about the concept of Islamic state of Pakistan.  If we candidly and reasonably examine his speech wherein he stated.  “We are starting with this fundamental principle that we are all citizens and equal citizens of one State….Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.”

Quaid-i-Azam in these words emphasized with remarkable wisdom and foresight the idea of complete toleration and freedom of religion and conscience in the way of life of the Muslims and Hindus alike as clearly adumbrated in the Prophet’s Madinah State.

Moreover the immediate reason behind the use of the said sentence, in my opinion, seems to be first to counter the intense propaganda that the Hindus will be ill-treated in the Islamic State, and secondly, as the enmity between Hindus and Muslims was at its height in the whole subcontinent, to cool down the high tension generated during the partition and independence movement and to normalize the animosity as well as to do away with the hatred, for the benefit of both the Dominions in the interest of peace as the Quaid was the most peace loving leader of his time.  There being no ill-will between the Muslims and Christians or Parsis, Quaid did not mention these two important minorities to cease to be as such.  Thus Quaid’s words only that in course of time the Hindus and Muslims would cease to be as such.  To my mind, it does not purport to mean that the concept of Pakistan would become “secular in any form”.  It will be an insult to Quaid-i-Azam if he is said to have reversed the ideological basis of Pakistan. He never used this western terminology of secularism throughout his life.

There is not an iota of truth about his wish to inaugurate secularism in his speech.  It is only a prejudicial concept to bewilder the common people and distract them from his (Quaid’s) most sincere faith in Islam.

While delivering his speech at Karachi session of the All India Muslim League on December 26, 1943, he referred to the Glorious Quran thus:  “It is the great Book Quran, that is the sheet-anchor of the Muslim India.  I am sure that as we go on and on, there will be more and more of oneness – one God, one Book, one Prophet and one Nation.”

During his speech on the occasion of the Prophet’s birthday at Karachi bar Association, January 25, 1948, he said:  “Today we have meet here in a small body to pay tribute to the Great Man for not only he has reverence of millions but also commands the respect of all the great men of the World.  What tribute can I a humble man, pay to this Great Man.

“The Prophet was a great teacher.  He was a great law-giver.  He was a great statesman and he was a great sovereign who ruled.  No doubt, there are many people who do not quite appreciate when we talk of Islam.  Islam is not only a set of rituals, traditions and spiritual doctrines.  Islam is also a code for every Muslim which regulates his life and his conduct even in politics and economics and the like.  It is based on the highest principles of honour, integrity, fairplay and justice for all.  One God and the equality of manhood is one of the fundamental principle of Islam.  In Islam there is no difference between man and man.  The qualities of equality, liberty and fraternity are the fundamental principles of Islam.  The Prophet of Islam was the greatest man that the world had ever seen.  Thirteen hundred years ago he laid the foundation of democracy.”

The Quaid further said that “he could not understand a section of the people who deliberately wanted to create mischief and made propaganda that the Constitution of Pakistan would not be made on the basis of “Shariat”.  The Quaid-i-Azam said” Islamic principles today are as applicable to life as they were 1300 years ago.”  Allama Iqbal also has rightly said that in Islam religion and politics or stage cannot be separated, otherwise it would become a rule of Changez Khan and give vent to an autocratic rule.  He expressed thus:

جدا ہو دین سیاست سے تو رہ جاتی ہے چنگیزی

In Islam there is no priesthood.  Everybody is his own priest.  In the west the priest ruled the state under the cover of the church and called it theocracy.  All the western terminologies like theocracy, secularism, fundamentalism, socialism, national socialism, communism and other “isms” are alien to Islam.  It believes in Muslim Ummah or Ummate Muslima.  Therefore, the Quaid-Azam in October 1947 declared to build “Pakistan as a bulwark of Islam” in a public meeting at Lahore on October 30, 1947.

Earlier in 1943 before the Muslim League session at Karachi when Nawab Bahadur yar Jung observed in front of the Quaid-i-Azam that “there is no denying the fact that we want Pakistan for the establishment of an Islamic Stage on the Quranic system, the Quaid did not oppose it.  He was a very vocal and straight forward man.  H would have without waiting for a second contradicted it at the spur of the moment.  This was the characteristic nature of the Quaid-i-Azam.  He did give his support to the statement.

“Pakistan not only means freedom and independence but the Muslim ideology, which has to be preserved, which has come to us as a precious gift and treasure and which, we hope, others will also share with us,” said the Quaid in a message to the Frontier Muslim Students Federation on November 18^th, 1945.

There are other occasions on which the Quaid expressed his views about an Islamic state.  A few of them are as under:  In Eid message, 1945, he said:

“Every one, except those who are ignorant, knows that the Quran is the general code of the Muslims, a religious, social, civil, commercial, military, judicial, criminal penal code.  It regulates everything from the ceremonies of the religion to those of daily life, from the salvation of the sol to the health of the body; from the right of all to those of each individual; from morality to crimes, from punishment here to that in the life to come and our Prophet has enjoined on us that very Mussalman should posses a copy of the Quran and be his own priest.  Therefore, Islam is not merely confined to the spiritual tenets and doctrines or rituals and ceremonies.  It is a complete code regulating the whole Muslim society, every department of life collectively and individually.”

“The establishment of Pakistan for which we have been striving for the last ten years is, by the grace of God, an established fact today, but the creation of a state of our own was a means to an end and not the end in itself.  The ideal was that we should have a state in which we could develop according to our own lights and culture and where the principles of Islamic social justice could find free-play.” The Quaid expressed these words while addressing the officers of Pakistan Government at Karachi on October 11, 1947.

In a public speech at Lahore on 30^th October 1948, he said:  “you are made of sterling material and are second to none.  Why should you also not succeed like many others, like your own forefathers?  You have only to develop the spirit of “Mujahids’.  You are a nation whose history is replete with people of wonderful grit, character and vision.  Live upto your tradition and add to it another chapter of glory.  All I require of you now is that every one of us whom this message reaches must vow to himself and be prepared to sacrifice his all if necessary in building up Pakistan as a bulwark of Islam, as one of the greatest nations whose ideal is peace within and peace without.  Along with this, keep up your morale.  Do not be afraid of death.  We should face it bravely to save the honour of Pakistan and Islam.  There is no better salvation for the Muslims than the death of a martyr for a righteous cause.” Is this secularism or any other ism?  Certainly it is Islamic ideology purely for the Mussalmans of the State.

The Quaid-i-Azam in his broad-cast talk on Pakistan to the people of the United States of America in February 1948 said, …”I am sure that it (constitution) will be of a democratic type, embodying the essential principles of Islam.  Today, they are as applicable in actual life as they were 1300 years ago.  Islam and its idealism have taught us democracy.  It has taught equality of man, justice and airplay to everybody.  We are inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framers of the future.  Constitution of Pakistan.  In any case Pakistan is not going to be a theoracratic stage to be ruled by priests with a divine mission.  We have many non-Muslims, Hindus, Christians and Parsis, but they all are Pakistanis. They will enjoy the same  rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan.” This is the real and clear cut concept of the state of Pakistan which the Quaid-i-Azam envisaged in his speech of August 11, 1947.  In that speech the sentence.  “you may belong to any religion or caste or creed – that has nothing to do with the business of the state,” should be read in the light of the broadcast of February 1948.  If the state is run on the pattern of the Madinah State of the Prophet, 1300 years ago, it will not affect any body’s religion or caste or creed even now.  But if it is upheld that religion and state have two separate entities then the whole edifice and structure of Pakistan will collapse and the concept of Islam as a complete code of life; will have no meaning.

“The tolerance and goodwill that great emperor Akber sowed to all the non-Muslims (as suggested by Lord Mountbatten) is not of recent origin.  It dates back thirteen centuries ago when our Prophet (peace be upon him) not only by words but by deeds treated Jews and Christians after he had conquered them with the utmost tolerance and regard and respect for their faith and beliefs.”Speech of the Quaid on Inauguration of Pakistan Constituent Assembly at Karachi:  August 14, 1947.

Further in the same spirit of consistency the Quaid-i-Azam in a speech at Sibi Darbar on February 1948 said, “It is my belief that our salvation lies in following the golden rules of conduct set for us by our great law-giver, the Prophet of Islam.  Let us lay the foundations of our democracy on the basis of true Islamic ideals and principles.  Our Almighty has taught us that our decisions in the affairs of the state shall be guided by discussion and consultations.”

While addressing the Officers and Men of Ack-Ack Regiments, Malir on February 21, 1948, the Quaid-i-Azam said:  “you have fought many a battle on the far flung fields of the globe to get rid the World of the fascist menace and make it safe for democracy.  Now you have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and the equality of manhood in your own native soil.”

All these meaningful observations of the Quaid-i-Azam are exactly in consonance with the spirit, intention and ideology of the Pakistan Movement for which lacks of Muslims sacrificed their lives and wealth.  These ideals set up by the Muslims of the subcontinent and also proclaimed by the leaders of the Pakistan Movement led under the dynamic personality of the Quaid-i-Azam are dear to the Muslims.  “Islamic principles today are as applicable to life as they were 1300 years ago”.  The constitution of Pakistan would be made on the basis of Shariat.  These ideals are the Magna Charta of Pakistan.

Excerpt from “Saying of Quaid-e-Azam” published by “Quaid Foundation” in 1970.

Credit: http://kashifiat.wordpress.com/2010/07/14/quaid-i-azam’s-concept-of-pakistan-state/

Soulmate

An interesting insight into the 3 stages of Shi'a Jurisprudence (re- imamreza.net)

THE FIRST STAGE

This is the stage of the narration of traditions from the Imāms (a). This stage starts from the beginning of Islam and ends at the lesser occultation in the 260th year after the great migration.  Jurisprudence, in this stage, was narrating traditions. Companions would hear a tradition from one of the infallibles (a) and spread it to their communities without organizing them into different subjects.

This first text that was written, other than what the commander of the faithful (a) wrote, was written by Abī Rāfi‛, a companion of the prophet (s) and Imām ‛Alī (a). He wrote a book called Kitāb al-Sunun wa al-Ahkām wa al-Qadāyā. His son, ‛Alī bin Abī Rāfi‛, the commander of the faithful’s (a) scribe, wrote a book using the different sections of jurisprudence, for example wūdū and prayer.

Jurisprudential texts increased during the imamate of Imām Bāqir and Sādiq (a) due to the weakness of the Umayyad dynasty during its last days and power being shifted to the Abbasid dynasty.  Jurisprudential texts continued to grow, so much so that during the time of Hurr al-‛Āmulī there were 6600 texts. 400 of these texts became famous and were called the 400 principles. The four great books of the Shia written by the three great scholars were compiled from these books.

1. Muhammad bin Ya‛qūb al-Kulaynī – al-Kāfī

2. Muhammad bin ‛Alī bin al-Hussayn al-Sadūq – Man Lā yahduruhu al-Faqīh

3. & 4. Muhammad bin al-Hassan al-Tūsī – al-Tahdhīb and al-Istabsār.

The city of Medina was the centre of Islamic studies for the Ahlul-Bayt (a) during this period until Imām Sādiq (a) moved to Kufa and the second centre of Islamic studies was formed.

Al-Hassan bin ‛Alī al-Washā’ said: “I saw 900 scholars who all said that they heard so and so from Ja‛far bin Muhammad (a) in this mosque (Masjid al-Kūfa).” (Al-Najāshī, Rijāl al-Najāshī, under al-Washā’).

The Imām had great companions in Kūfa, such as Abān bin Taghlib who related 30,000 traditions and Muhammad bin Muslim who related 40,000. When we say that jurisprudence in this stage was just compiling and spreading traditions rather than organizing them into different sections, we do not mean that this includes the big scholars of the time. Each one of them was an ocean in themselves, like Muhammad bin Muslim, Zarārah ibn A‛yan and Abī Basīr.

Imām Sādiq (a) said: “Burīd bin Mu‛āwīyyah al-‛Ajalī, Abī Basīr Layth al-Bakhtarī al-Murādī, Muhammad bin Muslim and Zarārah will be given the glad tidings of Heaven. They believe in Allah about the obligatory actions and forbidden ones. The line of prophethood would be cut if it were not for them.” (Shaykh Tūsī, Rijāl al-Kashī, under Abī Basīr Layth al-Murādī).

The Imām considered them mujtaheds who had the power of deriving verdicts from the Qurān and prophetic traditions. Sometimes he (a) would order them to practice it, for example he (a) said: “It is on us to tell you the principles and it is on you to branch them out.”(Al-Hurr al-‛Āmulī, Wasā’il al-Shī‛ah, the 6th chapter of the qualities of a judge, tradition 51).

He (a) also told people to refer to some of his companions in religious rulings, like Yūnis bin ‛Abd al-Rahmān. Someone asked the Imām: “It is not possible for me to come to you and ask everything that I need about religious sciences. Is Yūnis bin ‛Abd al-Rahmān trustworthy; can I take whatever I need from him?”  The Imām answered: “Yes.”(Al-Hurr al-‛Āmulī, Wasā’il al-Shī‛ah, the 11th chapter of the qualities of a judge, tradition 33).

He (a) also ordered some of his companions to give religious verdicts, such as Abān bin Taghlib. The Imām (a) told him: “Sit in Medina’s mosque and give religious verdicts to the people. Verily I love to see my Shia like you.”(Al-Najāshī, Rijāl al-Najāshī, under Abān).

THE SECOND STAGE

This stage started at the minor occultation, the 260th year after the great migration, and lasted until the age of Shaykh Tūsī who was born in the 385th year after the great migration and died in the 460th year.

In this stage the Ahlul-Bayt (a) jurisprudential sect transformed from only relating traditions without organizing them into different sections into writing jurisprudential books without adding anything to the traditions or changing their terminology. This is clear in the book Sharāya‛ which was written by ‛Alī bin Bābūway for his son Muhammad. It is said that when someone needed a tradition they would find it in this book.  Other similar books are al-Maqna‛ and al-Hadāyah by Shaykh Sadūq, Muhammad bin ‛Alī bin Bābūway and al-Nahāyah by Shaykh Tūsī.

We are not saying that there were not scholars that only spread traditions, but we are saying that they were organized into different subjects containing all of the subjects seen today. This is clearly seen in the books al-Kāfī by Shaykh Kulaynī and Man Lā Yaduruhu al-Faqīh by Shaykh Sadūq.  This is what generally took place in this stage. This does not mean that there weren’t any scholars who added to the traditions by using intellectual deductions, for example what is related to al-‛Ummānī and al-Iskāfī.

If one wants to explain more he can say that this stage had three major schools:
1. The school of Qum and Ray: This school used traditions but did not use intellectual deductions. Some of the scholars of this school are the two Sadūqs. This was a strong school and was relied upon by many scholars.

2. The school of al-‛Ummānī and al-Iskāfī: This school preferred using intellectual deduction to such an extent that they accepted syllogism and voting. Al-‛Ummānī is al-Hassan bin ‛Alī bin Abī ‛Aqīl. It is said that he is the first person to apply his ijtihād to actions, while mentioning the different sections of jurisprudence and mentioning the reasons behind the verdicts. He wrote the famous book: al-Mustamsik bi-habl Āl al-Rasūl. Unfortunately this book is not in existence today. Al-Iskāfī is Muhamamd bin Ahmad bin al-Junayd who lived after Abī ‛Aqīl. He wrote jurisprudential books, for example Tahdhīb al-Shī‛ah li-ahkām al-Sharī‛ah and al-Ahmadī fī al-Fiqh al-Muhammadī. These two books, also, do not exist today.

3. The school of Baghdād: This is also called the school of Shaykh Mufīd. This school tried to find a common ground between traditions and intellectual deductions. The reason behind this might be Shaykh Mufīd, who was a student of Ibn al-Junayd and Ja‛far bin Muhammad bin Qūlūway who was from Qum and a member of the Qum school of thought. Shaykh Mufīd wrote many books, for example al-Maqna‛ah which was explained by Shaykh Tūsī in his book Tahdhīb al-Ahkām.

THE THIRD STAGE

This stage started at the age of Shaykh Tūsī and is still prevalent today.

In this stage the jurisprudential books changed from imitating the traditions in form and language

to writing with different terminology and mentioning different situations that did not occur at the time of revelation.

All of this occurred with accepting intellectual deduction perfected by traditions and accepting intellectual principles.

The book al-Mabsūt by Shaykh Tūsī helps us to come to the conclusion that we have about this stage.

Other steps that have been made in this stage:
1. The sections of jurisprudence have become more specialized.
2. More subjects have been made due to time.
3. Intellectual deductions have been made stronger and their proofs have become clearer.
4. The relationship between jurisprudential rulings and jurisprudential principles has become clearer.
5. Putting more effort into the chains of narration.
6. Cancelling some of the ancient texts which do not have matters that today’s world need

and writing books with today’s world’s needs.

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Series of 40 Hadith e Masumeen (a.s)

• Holy Quran Hadith
• Hadith Imam e Reza (a.s)

• Azadari 40 Hadith

• Forty Ahadith on Parents
• Collection Of Fourty Hadith
• 40 Hadith on Allah
• 40 Hadith on Ulema
• 40 Hadith on wisdom
• 40 Hadith on relatives
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• 40 Hadith Imam Husain(a.s)
• Guardianship of household

• 40 Hadith on Namaz

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Sahifa Al-Mahdi (a.t.f.s.) An anthology of the supplications, salutations and sayings of Imam Mahdi (a.s.)

In the Name of God, the Beneficent, the Merciful

Supplications and salutations to the virtuous are appreciated by the Glorious Lord.
Supplicating for God’s blessings are the best mode of worship and expression of humility before the Omnipotent Lord. Beseeching the Almighty-out of fear of the One and Only One-is a source of solace and calm conscience. Supplication wards off calamity and even decreed events. Supplication protects a person from enemies and increases livelihood manifold. Supplication is a means of blessing and of attaining a lofty status. And reciting salutations to the virtuous helps forge a bond with God’s most immaculate and respected human beings. It also assists in the supplication’s acceptance.

Imam Jafar Sadeq (a.s.) said:“A supplicant should take care that one’s income is pure and no oppression has been committed against people.”

He also said: “The Almighty says: I swear by My Honor, the prayer of an oppressed who continues to live under the same oppression will not be accepted.”

This anthology of supplications, salutations and sayings has been gathered from reliable sources of traditions by Javad Qayyoumi Esfahani. Since the complete collection is related to the flag-bearer of guidance, the torch of salvation, the avenger of Karbala and the inheritor of Hazrat Fatima (s.a.), namely the Leader of the Age Imam Mahdi (a.s.), this anthology has been named ‘Sahifa Al-Mahdi (a.s.)’. May this be a blessed step for similar anthologies and books from the shining stars of infallibility and guidance-in the not-too-distant future-to be presented to the lovers of divine mysticism from the clear fountainhead of the household of revelation and prophethood (Peace be upon them all).

Islamic Publications Office
Affiliated to the Association of Qom Seminary Instructors

In the honor of Imam Mahdi’s (a.s.) companions, another tradition quotes Imam Sadeq (a.s.) as saying:“One who is zealous about the companionship of Imam Mahdi (a.s.) should wait and act piously and in a noble manner. Such people when they die before the reappearance of Imam Mahdi (a.s.) will have the reward of being his companion. Hence strive and wait. You deserve this, O Forgiven Ones!”

We should pray to God to make us one of those who await the Imam. Our acts should also be a testimony of our claim. First we should make efforts to know the Imam and testify the same for other people. We should guide those who deny or oppose the Imam and acquire the attributes of his companions, await his coming and enrich one’s life by dedicating it to him. During the major occultation, Shias should cherish a zeal for the Imam in their mind, his love in their heart, thoughts focused on making efforts in his way, their prayers should be sending benedictions upon him, their supplications should be for his reappearance and their whole being yearning for him. The present work is an insignificant endeavor in familiarizing people about Imam Mahdi (a.s.) in the hope of offering a small gift to the Solomon of the Age (a.s.).

Javad Qayyoumi-Isfahani 1994

Index

Chapter I	Namaz (Prayers) of Imam Mahdi’s (a.t.f.s.)
Chapter II	Supplications of Imam Mahdi’s (a.t.f.s.) in Qunoot
Chapter III	Supplications of Imam Mahdi’s (a.t.f.s.) after Prayer (Namaaz)
Chapter IV	Supplications of Imam Mahdi’s (a.t.f.s.) for every week
Chapter V	Supplications of Imam Mahdi’s (a.t.f.s.) for every month
Chapter VI	General Supplications of Imam Mahdi’s (a.t.f.s.)
Chapter VII	Tawassul with Imam Mahdi’s (a.t.f.s.)
Chapter VIII	Ariza(s)
Chapter IX	Istekhara(s)
Chapter X	Supplications narrated by Imam Mahdi’s (a.t.f.s.) himself from his forefather (a.s.)
Chapter XI	Ziyarat
Chapter XII	Ziyarat of special deputies of Imam Mahdi’s (a.t.f.s.)

Hard copy of Extracts of Sahifa available from www.asserattours.com As Serat Publications in Mumbai Indi

Wiladat-e-Imam-e-Zamana A.S. Mubarak to all

He was born on the night of 15^th of Sha’ban in the year 255 AH. At the time of the death of his father, he was five years old.

God endowed him with wisdom and the distinction of speech. He made him a sign to the worlds. He endowed him with wisdom as He had endowed John the Baptist while still a boy. He made him an Imam while still in the state of apparent childhood just as He made Jesus, son of Mary, a prophet in the cradle.

The nomination of him had been given earlier to the community of Islam by the Holy Prophet, then by the Commander of the faithful, Ali bin Abu Talib, and the Imams, consecutively one after another, down to his own father, al-Hasan (al-Askari), had nominated him.

His father had nominated him in front of the trusted and close members of his Shi’a. Information about his occultation (ghayba) was established before his existence. Information about his state was widespread before his occultation . He is the leader with the sword (sahib al-sayf) from the Imams of guidance, the one who will undertake the achievement of truth (al-qa’im bi-al-haqq), the one who is awaited (al-muntazar) to (bring about) the state of faith.

Before his appearance (qiyam), he will have two occultations. One of them will be longer than the other as is reported in the traditions. The shortest of them was from the time of his birth to the end of the period of direct representation (sifara) between him and his Shi’a, and the end of the representatives (sufara’) through death. As for the longer (occultation), it will be after the first and at the end of it he will arise with the sword (yaqum bi-al-sayf). God, the Mighty and High, has said:

“We want to favour those who were weak on earth. We give them Imams and We give them heirs. We give them power on earth. We show Pharoah and Haman and their soldiers but they will not be warned.” (Surah 28:5-6).

He, exalted be His name, said:

We have written in the Psalms after the message (to Moses): My righteous worshippers will inherit the earth (Surah 21:105).

The Holy Prophet said: “The days and nights will never end until God sends a man from my House, whose name will be the same as mine. He will fill (the earth) with justice and fairness as it was filled with oppression and tyranny.” He, may God bless him and his family, said: “If only a single day remained for the world, God would lengthen that day so that He could send on it a man from my descendants, whose name is the same as mine. He will fill the world with justice and fairness as it was filled with oppression and tyranny.”

His birth

At dawn, on the 15^th Sha’ban 255 AH, the rays of the illuminating world shone with a powerful shaft of light into a human form which became the source of existence for the universe. Yes, finally, the Divine Promise was fulfilled and Imam al-Mahdi, peace be on him, was born in spite of the efforts of those who denied him. It is one of history’s miracles that the Umayyids, ‘Abbasides and other opponents of this Holy Imam attempted to extinguish this divine light but met with complete failure.

The cruel and tyrannical caliphs of the Bani ‘Abbas had heard that the Twelfth Imam of the Shi’ites would establish a just Government and would rule over the east and west of the world, and would destroy the foundations of injustice. Therefore, to counter this event, they tortured and shed the blood of the Shi’ites as much as they could. The conditions of the martyred Shi’ites can be referred in the books on this subject.

In the year 235 AH, Mutawakkil, the ‘Abbasid caliph, ordered the Tenth Imam Muhammad al-Hadi (A), and his family to be shifted from Medina to Samarra’, his seat of government, so that he could keep a close watch on the Imam of the Shi’ites. Similarly, Mu’tamid, the ‘Abbasid caliph, the Pharaoh of the time, was afraid of the son of Imam Hasan al-‘Askari (A). He formed a group of detectives and midwives who had the mission of frequently searching through the houses of the ‘Alawiyyin, and especially the house of Imam Hasan al-‘Askari (A) so that if a newly-born child were found, he could be killed immediately.

The search to find and kill Imam al-Mahdi (A) was intensified when Imam Hasan al-‘Askari (A) left this world for the eternal one. This is because everyone knew that on that day the command of Divine Leadership (Imamate) was to be entrusted to the Twelth Imam, and the universe would come under his authority.

Shaykh Saduq writes in Kamalu’d din: “When the holy body of Imam Hasan al-‘Askari (A), was buried and the people went away, the caliph and his comrades started their efforts to search for his growing son and inspected the houses carefully.”

Shaykh Mufid also wrote in Irshad: “When Imam Hasan al-‘Askari (A) passed away, the caliph of that time, pursued his son because the Shi’ite Imamiyyah’s belief was famous and was spread about that the Shi’ites were awaiting His Eminence.”

Mu’tadid, one of the tyrant ‘Abbasid caliphs who ruled from 279 to 289 AH, decided all at once to destroy the entire family of al ‘Askari when he heard that more than twenty years had passed since the birth of the son of Imam Hasan al-‘Askari (A) and that he was still living in spite of the attempts of the preceding caliph to kill him. One of Mu’tadid’s officers said: “Mu’tadid has ordered me and two other persons, each of us to mount a horse and to proceed to Samarra’ in full speed without even stopping for prayer. He gave us the address of (Imam) al-‘Askari and instructed us to enter his house without his permission and to bring him the head of whoever we find there.” As a matter of fact, they were unaware that the same power which had protected the Imam from the former caliphs would give him protection from his evil, because:

Allah disdains (nothing) save that He shall perfect His light, however much the disbelievers are averse (Surah 9:32).

Indeed what an immature thought and foolish act it was! If the Divine Will bears on some matter, can a person revolt against it and combat it? Is it possible that definite Divine Promises may not be compiled with? Or is it possible that the reins of oppressive imposters who fight against the Divine decree will not cut? Is it not more amazing that Peerless, Almighty Allah has shown His power many times before, so that after that all men should know that if He wishes to give His chosen servant government and sovereignty and to destroy infidelity and irreligiousness through him, then there is no one who can disrupt His rule? Fortunately, this sensational story is mentioned in the Holy Qur’an.

Pharaoh, the great emperor of Egypt, who had great power and pride, claimed the divinity for himself. He determined to kill all the youths and boy children of Bani Isra’il as a result of what he had heard about a son being born who would destroy his empire and divinity. He shed the blood of innocents, and banished many persons to unknown regions; but see how Almighty Allah restored His Prophet and how the Divine Will worked to protect the life of Musa, peace be on him, and destroy Pharaoh:

And We revealed to the mother of Musa, saying, “Give him suck; and if you fear for him, launch him on the river; and fear not, nor grieve; for We will return him to you and make him one of the Messengers.” And took him up Pharaoh’s people, that he might be to them an enemy and a (cause of their) grief, (for) verily Pharaoh and Haman and their hosts were sinners … So We did restore him to his mother that her age might be refreshed and that she might not grieve, and that she might know that the promise of Allah is (always) true, but most of them know not. (Surah 28:7-13)

Yes, Allah will protect His Proof (Hujjah) and will fulfil His promises and glad tidings because His decision is based on its execution, although most people do not know it. Would Allah wish to save the life of Prophet Musa who was only a messenger to a certain nation and tribe, and yield the Imam of the Age (Imam e Zaman) into the hands of Mu’tamid and Mu’tadid ?

Would Allah protect the life of Musa while he was in the middle of the roaring waves of a river, and give no security to the Imam of the Age who was in the house of his father, Imam Hasan al-‘Askari (A)? Would the Sustaining Allah of the Prophet Ibrahim, peace be on him, protect Ibrahim, peace be on him, in the middle of the flaming fire, but allow the Last Pearl of the Prophet’s progeny to be a victim of the lust and anger of the ‘Abbasid caliphs?

At dawn, on the middle day of Sha’ban in the year 255 AH, Imam Hasan al Askari (A) beheld the heavenly, shinning face of his son who was to fulfil all Divine promises and glad tidings. Not more than three days had passed after his birth when the Eleventh Imam took the holy child to his companions and told them: “After me this will be your master of authority and my successor, and he is the ‘Support ‘ (al-Qa’im) for whose appearance all people will wait; when the earth is full of injustice and tyranny, he will fill it with peace and justice.”

Our role as Shi’as:

So now, what is a duty of a Shi’a? What responsibilities does he have? Truly, are we reckoned among the real followers of His Eminence (Imam al Mahdi)? If we study the lives of the devout Shi’as (followers) of the Holy Imams before the Twelfth Imam, and consider their sacrifices without the slightest hesitation, we shall at once awake from our neglectful slumber and realize our weakness and guilt.

Were not Salman al-Farsi, Abu Dharr al-Ghifari, ‘Ammar ibn Yasir and Malik al Ashtar, the followers of the contemporary Imam ‘Ali, Amir al-muminin  (A), and are we too the followers of the Imam of our Age? Was not Maytham at-Tammar, who did not cease to praise ‘Ali, a follower of ‘Ali, and are we too, who are passing with the Imam of our Age through a strange period, the followers of him? Were not the martyrs of Karbala’, who with love strived in the way of defending the Imam of their time, Husayn (A), and were martyred, the followers of His Eminence, and are we too, who refuse to give our wealth, lives and other means in the way of the Imam of our time, His Eminence’s followers ? Is a person like Hisham ibn Hakam, who in his extraordinary and valuable debates erushed and defamed the opponents of the Divine Leadership (Imamate) in such a way that he was called the “assistant of the Imam” by Imam as Sadiq (A) a Shi’ia? And are we too, who are sluggish in fulfilling our foremost duty to recognize the Imam of our time, Shi’ias?

From what we read of the glad tidings in the Qur’an and the traditions of the Holy Prophet and the infallible Imams, the Imam of the Age (Imam e Zaman) has special responsibilities which other Imams did not have. Imam e Zaman will establish a Universal Government. He will fill the earth with righteousness and justiee. He will exploit the earth’s treasures and natural resources. He will improve and develop the land, and in this way people’s awareness and understanding will improve.

Therefore, do not the followers of His Eminence have a very particular duty? Should not the Shi’as endeavour to obtain the competence and merit of being His Eminence’s special Companions when he reappears by Divine Command? Therefore, let us see what our duties are and how we should observe them. Undoubtedly, our first duty is to become aquainted with him. Recognizing Imam e Zaman is so important and essential that in the Holy Prophet’s traditions we read:

He who dies without reeognizing the Imam of his age is like one who had died during the jahiliyyah (the pagan era before the advent of Islam).

To die during the jahiliyyah means a death devoid of Islam and faith. And it is obvious that one who dies without recognizing the Imam of his age is counted in the group of the faithless. In another tradition, Imam Muhammad al-Baqir (A) is quoted as having said on the same subject:

One who dies without having (accepted) the Imam, it is as if he died in the jahiliyyah, and people are not exempted from recognizing their Imam.

Therefore, we must endeavour to recognize His Eminence (Imam e Zaman) for the sake of Islam and our faith, and so that we may be reckoned among those who have gained salvation and among the faithful. Another duty of the Shi’as during the major occultation, which the Holy Imam have alluded to, is the question of being ready for the Saviour. Hence, the first step for salvation is to recognize the Imam of the age; and the second step is to be prepared for the establishment of just Government by His Eminence.

One who is waiting (muntazir) and preparing himself for the appearance of the Imam must have the characters and merits of the companions of Imam al-Mahdi (A), and should sacrifice his life and wealth in his way. For this reason Imam as-Sadiq (A), said:

One who waits for our commands is like a person who sacrifices his own blood in the way of Allah.

One who dies while expecting the Government of al-Qa’im is like one who is in the presence of al – Qa’im (Imam al-Mahdi).

After a pause he added:

But he is like one who has been struck with a sword while accompanying him. Then he insisted further by adding:

Nay, by Allah! He is like one who has been martyred in the presence of the Messenger of Allah.

Are we reckoned among those who are expecting His Eminence? Are we at least waiting for the Divine Promise of the Authority of Allah (Waliyyu’llah) in the same manner as we wait for the return of our loved ones from a journey? In another tradition, Imam as-Sadiq (A) narrated the virtues of the companions of Imam al-Mahdi (A) saying:

If one takes pleasure in being among the companions of al-Qa’im, then he must wait for him and must act with good behaviour and modestly. If he dies before the appearance of al- Qa’im, then he will be rewarded like one who has followed him. Then act diligently, and await, that this effort and awaiting will give you delight, O’ you who have found salvation. Shi’as must have a devout link with His Eminence during the occultation. Their hearts and souls should be filled with love and affection for him. Their thoughts should be devoted to his service and their desire should be to meet him. Their prayers should be to ask for the blessing of Allah to be showered on His Eminence, and their supplication should be for salvation. Their existence should be one welded and fused unit, and their life should blaze with love for him.

Dua for Imam al Mahdi (atf)

O Allah! We ask of You to favor us with the gift of being obedient to You, and Detach us from being disobedient to You. Bestow on us being sincere in intentions; and Provide us with the knowledge of what is sacred.

O Allah! Honor us with guidance and honesty, and Direct our tongues to what is right and wise; Fill our hearts with comprehension and knowledge, and Cleanse us from the forbidden and doubtful.

O Allah! Prevent [our hands] from committing oppression and theft, Lower our gaze [out of modesty] from the immoral and disloyal, and Block our ears from hearing the vain talk and slander. Endorse our scholars with the gift of piety and fitting advice, and the learning ones with hard work and desire to learn.

Bless the listeners [to Your scholars] with wisdom and compliance, and Impart recovery and comfort to the sick ones from illness and disease, and bless the dead among them with kindness and mercy.

O Allah! To our old people, award dignity and peace of mind, To our young people, confer repentance and turning away from sin, and To our women, bestow modesty and chastity.

O Allah! Supply the rich with humility and abundance; and the poor with patience and contentment. Let those fighting in Your way be victorious, and the imprisoned be freed and unfettered.

Let the rulers be just and kind and the ruled be fair and with good conduct; Bless the ones on pilgrimage with abundance and support, and help them complete what is obligatory on them.

With Your Grace and Kindness, O Most Kind, Full of Grace!

Reference:

The 12^th Imam, Article listed on www.islamicentre.org

Shab-e-Bara’at – 15 Shabaan night

The night between 14 and 15 Shaban, known, as “*Shab-e-Bara’at*” is the
night of blessings and glory.

Hazrat Imam Jafer-e-Sadiq (AS) reported that Imam Muhammad Baqir (AS) was
asked about the merit and excellence of this night then Imam replied, “ It
is one of those nights being bestowed with honour and dignity. In this holy
night Allah grants His servants and forgives them with His graciousness,
kindness and favor. In fact this is that glorious night that Allah Almighty
swore by Him ‘not to turn back any one empty handed.’

*The honour of this night touches heights and elevation as in the same night
at the time of seher (pre-dawn) Hazrat Saheb al Asr-e-Wazzaman – Our present
Imam was born in the year 255 A.H. in Samarah, Iraq.*

*Allah Humma Swalle Allah Muhammedin Wa Alle Mohammed