ANNOUNCEMENT: Draw #6 Delayed Due to Covid-19 Closure of The Holy Shrines, ….

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DELAY IN OPENING OF DRAW #6

Due to Covid-19 closure of the Holy Shrines in Iraq for international Zayereen, the winners of Draw #4 and Draw #5 have not yet been able to proceed for the Ziyaraat. Shia youth Inc. have therefore decided to delay the opening of Draw #6 until after the Muharram when it is hoped that situation will improve and restrictions are lifted, insha’Allah.. Should any participant be interested to cancel his/her entry for Draw #6, please send a request by email to: [email protected]. Those who are interested to participate can do so by visiting the website (and selecting Category: Free Ziyaraat Plan), JazakAllah. Thank you.

Wassalam

Shia Youth Team

July 28, 2020

Brief Life History of Sayeda Fatima Zahra (s.a.) – Part #15

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BRIEF LIFE HISTORY OF SAYEDA FATIMA ZAHRA (S.A.)-PART #15

Source: “Shia Islam AT A Glance” BY: Sheikh Abdul Jalil Nawee; and Shia Youth Inc. Website: www.Shia-youth.org.

EARLY LIFE:

Sayeda Fatima Zahra (s.a.) was born in Mecca on 20th Jamadi-us-Sani to  Khadija (s.a.), the first wife of the Holy Prophet Muhammad (pbuh). There are differences of opinion on the exact date of her birth, but the widely accepted view is that she was born five years before the first Quranic revelations, during the time of the rebuilding of the Ka’aba in 605 A.D.

Sunnis scholars believe that Fatima Zahra (s.a.) had three sisters, namely Zainab, Umm Kulthum and Ruqayyah and two brothers, Tayyab and Qasim. Shias believe that Zainab, Ruqayyah and Umm Kulthum were actually the daughters of Hala, the sister of Khadijah, who were adopted by Prophet Muhammad (pbuh) and Khadija, at her death. A strong reason given by the Shia scholars for this belief is the event of (Mubahala) mentioned in the Quran, in which there is no reference to the presence of any other female person, apart from Fatima (s.a.). Iranians celebrate Fatima Zahra’s birth anniversary (20th Jamadi us Sani) every year, which is also designated as Mother’s Day in that country. Following the birth of Fatima (s.a.), she was personally nursed, especially she was brought up by her father; contrary to local customs, where the newborn children were sent to “wet nurses” in surrounding villages.  She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh.

SAYEDA FATIMA’S (s.a.) TITLES:

Sayeda Fatima (s.a.) is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is “al-Zahra“, meaning “the shining one”, and she is commonly referred to as Fatima Zahra (s.a). She was also known as “al-Batul” (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur’an and in other acts of worship. Besides, amongst numerous famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).

A WOMAN OF STRONG CHARACTER:

Once, while Prophet Muhammad (pbuh) was performing the salat (prayer) in the holy Ka’aba, Amr ibn Hishām (Abu Jahl) and his men poured camel’s dirt over him. Sayeda Fatima (s.a.), upon hearing the news, rushed to her father and wiped away the filth while scolding the men.

Following the death of her mother  Khadija (s.a.), Fatima (s.a.) was overcome by sorrow and found it very difficult to accept the mother’s death. She was consoled by her father, who informed her that he had received word from angel Gabriel that Allah the Almighty had built for her a palace in paradise.

MARRIAGE PROPOSAL:

Many of Prophet Muhammad’s (pbuh) companions, including Abu Bakr and Umar, asked for Fatima’s (s.a.) hand in marriage. Prophet Muhammad (pbuh) and Fatima (s.a.) turned them all down, saying that he was awaiting a sign of her destiny.  Ali  ibn Abi Talib (a.s.), Prophet Muhammad’s (pbuh) cousin, also had a desire to marry Fatima (s.a.). When he went to see Prophet Muhammad (pbuh), he could not vocalize his intention but remained silent. Prophet Muhammad (pbuh) understood the reason for his being there and prompted Ali ibn Abi Talib (a.s.) to confirm that he had come to seek Fatima (s.a.) in marriage. He suggested that Imam Ali (a.s.) had a shield, which, if sold, would provide sufficient money to pay the bridal gift (mahr). Prophet Muhammad (pbuh) put forward the proposal from Imam Ali (a.s.) to Fatima (s.a.), who remained silent and did not reject the proposal like the previous ones. Holy Prophet Muhammad (pbuh) took this to be a sign of affirmation and consent.

The actual date of the marriage is unclear, but it is estimated to have taken place in the 623, the second year of the hijra. Some sources say it was in the 622. The age of Fatima (s.a.) is reported to have been approximately 9 or 10, while Imam Ali (a.s.) was between 21 and 25. Holy Prophet Muhammad (pbuh) told Imam Ali (a.s.) that he had been ordered by God to give his daughter Fatima (a.s.) to Imam Ali (a.s.) in marriage. Holy Prophet Muhammad (pbuh) said to Fatima: “I have married you to the dearest of my family to me.” Imam Ali (a.s.) sold his shield to raise the money needed for the wedding, as suggested by Holy Prophet Muhammad (pbuh). Holy Prophet Muhammad (pbuh) himself performed the wedding ceremony and two of his wives, Aisha and Umm Salama, prepared the wedding feast with dates, figs, sheep and other food donated by various members of the Madinan community. According to Shia scholars, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the two greatest saintly figures surrounding Holy Prophet Muhammad (pbuh). Their marriage lasted about ten years and ended when Fatima (s.a.) died at the age of approximately 19. Although polygyny was permitted in Islam, Imam Ali (a.s.) did not marry another woman while Fatima (s.a.) was alive.

MARRIED LIFE:

After her marriage to Imam Ali (a.s.), the couple led a humble and simple life. Imam Ali (a.s.) had built a house not too far from Holy Prophet Muhammad’s (pbuh) residence, where he lived with Fatima (s.a.).  Fatima (s.a.) did all household work by herself. The shoulder on which she carried pitchers of water from the well to the house was swollen and the hand with which she worked the hand mill to grind grain were often covered with blisters. Imam Ali (a.s.) worked to irrigate other people’s lands by drawing water from the wells. Another reference to their simple life comes to us from the Tasbih or rosary of Fatima  (s.a.), a divine formula that was first given to Fatima (s.a.) when she asked her father for a kaneez (servant girl) in order to help her with household chores. Her father asked her if she would like a gift, instead, that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation: Allahu Akbar 34 times, the Statement of Absolute Gratitude; Alhamdulillah, praise be to Allah, 33 times; and the Invocation of Divine Glory, Subhan’Allah 33 times, totaling 100. This collective prayer is called the Tasbih of Fatima Zehra (s.a.).

HOLY PROPHET’S DECLARATION:

Shia scholars acknowledge an important declaration of the Holy Prophet Muhammad (pbuh), “Fatima (s.a.) is a part of me, whatever pleases her, pleases me; and whoever offends her offends me”.

The Shia scholars further say this statement was used by Syeda Fatima (s.a.) herself, in defense of her claim for her property Fadak, when she spoke to Abu Bakr and Umar, who had forceably taken her property inherited by her from her father, stating that they had both displeased her and hence had displeased the Holy Prophet (pbuh).

QUR’ANIC VERSES OF PURIFICATION:

Some verses in the Qur’an are associated with Sayeda Fatima (s.a.) and her household by classical exegeses, although she is not mentioned by name. Two of the most important verses include the verse of purification which are the 33rd ayah, in sura al-Ahzab (Chapter #XXXIII) and the 61st ayah in sura Al-i-Imran (Chapter #III). In the first verse, the phrase “people of the house” (ahl-ul bayt) is ordinarily understood to consist of Holy Prophet Muhammad (pbuh), Fatima (s.a.), her husband Imam Ali (a.s.) and their two sons, Hasan and Husain.  The second verse refers to an episode in which Holy Prophet Muhammad (pbuh) proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians. Fatima (s.a.), according to the “occasion for the revelation” of this verse, was among those offered by Holy Prophet Muhammad (pbuh) as one of the Mubahala participants.

AMONG THE OUTSTANDING WOMEN:

Muslim exegesis of the Qur’anic verse III:42, links the praise of Mary, the mother of Jesus (pbuh), with that of Fatima (s.a.), based on a quote attributed to Holy Prophet Muhammad (pbuh) that lists the four outstanding women of all times as:  1) Mary (mother of Prophet Jesus (pbuh), 2) Asiya (mother of Prophet Moses (pbuh), 3) Bibi Khadija,  and  4) Sayeda Fatima (s.a.).

Following the Farewell Pilgrimage, Holy Prophet Muhammad (pbuh) summoned Fatima and informed her that he would die soon, and also told her that she would be the next of his household to die. After Holy Prophet Mohammad’s (pbuh) death, Fatima (s.a.) was grief-stricken and remained so until she herself died less than six months later, on 13th, Jumadi ul-awwal (or 3rd Jamadiussani) 11 A.H.

AFTERMATH OF HOLY PROPHET’S DEATH:

For the few months that she survived following the death of her father, Fatima (s.a.) found herself at the center of political disunity. Differing accounts of the events surrounding the commencement of the caliphate existed. These were the main causes of the Shia and Sunni split.

According to the Sunni scholars, the majority of Muslims at the time of Prophet Muhammed’s (pbuh) death favoured Abu Bakr as the Caliph while a portion of the population supported Syeda Fatima’s (s.a.) husband, Imam Ali (a.s.). Following Abu Bakr’s selection to the caliphate after a meeting in Saqifah, Imam Ali (a.s.) did not give his bayt or allegiance to him (Abu Bakr) and isolated himself. Shia historians state that Umar called for Imam Ali (a.s.) and his companions to come out of his (Imam Ali’s) house and swear allegiance to Abu Bakr. When they did not, Umar broke in, crashing the front door, resulting in Syeda Fatima’s (s.a.) ribs being broken by her being  pressed between the door and the wall.  This injury also caused her to miscarry her son, Muhsin, which also led to her eventual death.

SAYEDA FATIMA’S (s.a.) POLITICAL INVOLVEMENTS:

Shias believe that Sayeda Fatima (s.a.) was involved in three significant political actions. First, after the conquest of Mecca, she refused her protection from Abu Sufian. Second, after Holy Prophet Muhammad’s (pbuh) death, she defended Imam Ali’s (a.s.) cause, fiercely opposed the election of Abu Bakr, and had violent disputes with him and particularly with Umar. Third, she laid claim to certain property rights which were given to her legitimately by her father, and challenged Abu Bakr’s categorical refusal to cede them, particularly Fadak and a share in the produce of Khaybar.

DISPUTE OF FADAK:

One particular event is recounted in all of the histories of both Shia and Sunni Muslims: the dispute over the land Sayeda Fatima (s.a.) received from her father at Fadak. She will be remembered for her knowledge of her legal rights and her desire for justice which indicates that she was a woman involved in the affairs of society. After the death of her father, Fatima (s.a.) approached Abu Bakr and asked him to relinquish her share of the inheritance from Prophet Muhammad’s (pbuh) estate. Fatima (s.a.) expected the land of Fadak (situated 30 miles (48 km) from Medina) and a share in the produce of Khybar would be passed on to her as part of her inheritance. However, Abu Bakr rejected her request, citing a narration where Holy Prophet Muhammad (pbuh) stated that prophets do not leave behind inheritance and that all their possessions become sadaqah to be used for charity. Fatima (s.a.) was upset at this flat refusal by Abu Bakr and did not speak to him until her death. Shias contend that Fadak had been given to Fatima by Holy Prophet Muhammad (pbuh) and Abu Bakr was wrong in refusing her to take possession of it. The controversy over Fadak is elaborated below.

Fadak was a fertile area with many fruit trees and farm land located in the valley of the Medina hills. It comprised of seven villages with considerable land revenue.  A peace treaty was made after the battle of Khayber according to which one-half of Fadak was to be retained by the landowners of Fadak and the other half was to be the property of the Holy Prophet (pbuh). After the Holy Prophet returned to Medina, Gabriel appeared and informed him that Allah had decreed, “Let Fadak be given to the Holy Prophet’s daughter Fatima” (s.a.).  Hence the Holy Prophet (pbuh) called Fatima (s.a.) and said, “Allah has commanded me to bestow Fadak as a gift to you” and he gave possession of Fadak to Fatima (s.a.). As long as the Holy Prophet (pbuh) lived, Fadak remained in possession of Hazrat Fatima (s.a.). She leased the land and its revenue was collected in three installments.  She used this amount for food for her and her children and distributed the rest to the poor people of Bani Hashim.

Upon the death of the Prophet (pbuh) on the 12th Rabi’awwal, 11 A.H. his daughter Fatima (s.a.) declared her claim to inherit Fadak as the estate of her father. The claim was rejected by Abu Bakr on instigation from Omar ibn al-Khattab on the grounds that Fadak was public property and arguing that the Prophet had “no heirs”.  Bibi Fatima (s.a.) had defended her claim for Fadak based on the Holy Quran and had stated that historically Prophet Sulaiman had inherited the wealth of Prophet Dawood and that the wealth was not considered property of the state and that similarly she had the right to inherit Fadak from her father, the Prophet (a.s.). Also, during Prophet Mohammed’s (a.s.) time, Fadak was his personal property, not a property of the State, hence she could inherit it, just as Prophet Sulaiman had inherited Prophet Dawood’s property.

Sources report that Ali (a.s.) together with Umm Ayman testified to the fact that Prophet Muhammed (pbuh) granted it to Fatima (s.a.) when Abu Bakr required  Sayeda Fatima (s.a.) to summon witnesses for her claim. Abu Bakr refused to accept Imam Ali (a.s.) as a witness. Various primary sources contend that Fadak was gifted by the Holy Prophet (pbuh) to Fatima (s.a.), drawing on the Qur’an as evidence. These include narrations of Ibn ‘Abbas who argued that when the Qur’anic verse on giving rights to kindred was revealed, Prophet Muhammed (pbuh) called to his daughter and gifted the land of Fadak to her.

Various scholars commenting on the Qur’an, Surat Al-Hashr (Chapter 59, verse 7), write that the Angel Gabriel came to the Prophet and commanded him to give the appropriate rights to “Thul Qurba” (near kin). When asked by the Prophet (pbuh) about who those “Thul Qurba” were referred to in that verse, Gabriel replied: “Fatima (s.a.)” and that by “rights” was meant “Fadak”, upon which the Holy Prophet (P) called Sayeda Fatima (s.a.) and presented Fadak to her.

ABU BAKR’S UNFAIR JUSTIFICATION FOR DENIAL:

Abu Bakr justified the usurpation of Fadak based on a well known hadith, La Nuris.  He said that he had himself heard the Holy Prophet (pbuh) say, “We prophets do not leave behind any legacy; whatever we leave as inheritance is charity” (i.e., the property of umma, the Islamic community). This statement is refuted in the book, Peshawar Nights, referred to above because Fadak was not an inheritance but a gift.  This reference also adds that the hadith La Nuris is not acceptable because the statement, “prophets do not leave behind any legacy or inheritance” is invalidated by the Quran which refers to several prophets, e.g., Prophet Dawood (David) and Sulaiman (Solomon) who had left wealth for their successors. In her defense, Fatima (s.a.) argued, “And Solomon was David’s heir (27:16)”. In her defense, she also cited the inheritance of Zakariyya in the holy Quran: “Therefore grant me from myself an heir, who shall inherit (also) of the house of Jacob” (19, 5-6). In her defense, Fatima Zehra (s.a.) cited seven sura’s from Koran to demonstrate that several prophets had granted inheritances to their progeny.

Note: The book, Peshawar Nights, adds that Abu Bakr and Umar could not respond to Fatima’s (s.a.) arguments and resorted to deception and abusive language.

HISTORICAL ACCOUNTS:

During the rule of Abu Bakr, Fadak was denied to Sayeda Fatima (s.a.), which led to her protest, and her angered Khutba in front of the people at the Prophet’s Mosque.

When Omar became Khalifa, the value of the land of Fadak along with its dates was, according to some account, 50,000 dirhams. Imam  Ali (a.s.) again claimed  Sayeda Fatima’s (s.a.) inheritance during Omar’s era but was denied with the same argument as in the time of Abu Bakr. Omar, however, restored the estates in Medina to `Abbas ibn `Abd al-Muttalib and Ali (a.s.), as representatives of  Holy Prophet (pbuh)’s  clan, the Banu Hashim.

During Uthman’s Khilaafah, Marwan ibn al-Hakam, (his cousin), was made trustee of Fadak. Marwan spent  the income in wicked activities.

After Uthman, Imam Ali (a.s.) became Khalifa but did not overturn the decision of his predecessor. During Ali’s Khilaafah, Fadak was regarded to be under the control of the Prophet’s family, so the Khalifa did not make a formal declaration of personal possession in order to avoid resurrecting old feuds and jealousies and thus the avoiding of any disunity among Muslims.

Under the Umayyads (661 – 750 A.D.), Mu’awiyah, their first self-imposed ruler, the later did not return Fadak to Fatima’s descendants. This process was continued by later Umayyad Khalifas until the time of Khalifa Omar ibn Abd al-Aziz. When Omar ibn Abd al-Aziz, known as Omar II, became Khalifa in 717 A.D., the income from the property of Fadak was 40,000 dinars. Fadak was returned to Fatima’s descendants by an edict given by Omar II, but this decision was renounced by later Khalifas and may have been the cause of Omar II being killed as well.

Omar II’s successor, Yazid ibn Abd al-Malik (known as Yazid II) overturned his decision, and Fadak was again made public trust. Fadak was then managed this way until the Ummayad Khilaafah expired.

Under the Abbasi period (750 – 1258 A.D.), the last Umayyad ruler, Marwan II, was killed in a battle a few months after the Battle of the Zab of 750 A.D., thus ending the Umayyad Khilaafah. Historical accounts differ about what happened to Fadak under early Abbasid rulers. Most likely they collected its revenues and spent it as they pleased. There is, however, consensus among Islamic scholars that Fadak was returned to the descendants of Hazrat Fatima (s.a.) during Al-Ma’Moon’s reign (831-833 A.D.). Al-Ma’Moon based his decision upon review of a Committee, and even decreed his decision to be recorded in his diwans.

Al-Ma’Moon’s successor, al-Mutawakkil (847-861 A.D.), repossessed Fadak, confiscating it from the descendants of Hazrat Fatima (s.a.).  Al-Muntasir (861-862 A.D.), however, apparently maintained the decision of al-Ma’mun, thus allowing Fatima’s offspring to manage Fadak.  What happened thereafter is uncertain, but Fadak was probably seized again and managed exclusively by the rulers of the time as their own personal property.

SAYEDA FATIMA’S (s.a.) DEATH:

Shia believe that Sayeda Fatima (s.a.) died as a result of injuries sustained after her house was raided by Umar ibn al-Khattab whom shi’as accuse of ‘threatening to set fire to her house. The door was supposedly rammed open by one of the assailants knocking Fatima (s.a.) to the ground. This attack is said to have cracked her rib-cage whilst she was pregnant, causing her to miscarry. According to Shia tradition, Holy Prophet Muhammad (pbuh) appeared in a dream and informed Fatima (s.a.) that she would he passing away the next day. Fatima (s.a.) informed her husband Imam Ali (a.s.) of her impending death, and asked him not to allow the oppressors to be involved in her janazah (burial) ceremonial prayers (prayers performed in congregation after the death of a Muslim) or take part in the burial. Upon hearing the news of Fatima’s (s.a.) death, Imam Ali (a.s.) fell unconscious. After recovering, he followed Fatima’s (s.a.) wishes and performed the janazah ceremonies. He buried her during the night on13 Jumada al-awwal 11 AH (632 AD). He also made three false graves to ensure her real grave could not be identified and desecrated. With him were his family and a few of his close companions. After her death, Imam Ali (a.s.) followed her wishes and buried her without informing the Medinan people.

Sayeda Fatima (s.a.) was survived by two sons, Imam Hasan (a.s.) and Imam Husain (a.s.), and two daughters, Zanab (a.s.)and Umm Kulthum (a.s.). Controversy surrounds the fate of her third son, Muhsin. Shias and some sunni scholars such as ibn Abi l-Hadid  say that she miscarried following an attack on her house by Abu Bakr and Umar who broke the door that crushed her between the door and the wall and broke her rib cage. She passed away six months after this incident.

Brief Life History of The Twelfth Imam – Part #14

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BRIEF LIFE HISTORY OF IMAM MUHAMMAD MAHDI (A.S.)-PART #14

Source: “Shia Islam AT A Glance” BY: Sheikh Abdul Jalil Nawee; and Shia Youth Inc. Website: www.Shia-youth.org.
Assalam O Alykum,
If any reader missed reading any of the eleven Holy biographies, he/she can get access to it from Shia Youth Inc.’s website: www.shia-youth.org (select Homepage, Select Basic Education). All of the 12 Holy biographies have been posted to the website.  Next week part #15 will include A Brief Life History of Umm-ul-Aaima, Sayeda Fatima Zahra (s.a.), insha’Allah.
We very much appreciate and thank all readers for their cooperation and encouragement. However, if any one got a question or comment please do not hesitate to contact us by email: [email protected].
Wassalam
Shia Youth Team.
____________________________________________________
BELIEFS AND TRADITIONS:

In Shiaism, Imam Muhammad Mahdi (a.s.) ( “The guided one”), the twelfth Imam is believed to be the prophesied redeemer of Islam who will rule for seven, nine, or nineteen years  before the Day of Judgment (yawmal-qiyamah,or the Day of Resurrection)[ and will rid the world of  all kinds of evil.

There is no explicit reference to the Mahdi (a.s.) in the Qu’ran, but references to him are found in hadith (the reports and traditions of Prophet Muhammad‘s (pbuh) teachings collected after his death). According to Jafaria Muslim Imams traditions, the Imam Mahdi’s (a.s.) tenure will coincide with the Second Coming of Jesus Christ (Isa), who is to assist the Imam Mahdi (a.s.) against the Masih ad-Dajjal (literally, the “false Messiah” or Antichrist).  Differences exist in the concept of the Mahdi between Sunni Muslims and adherents of the Shia tradition. For Sunnis, the Mahdi is Prophet Muhammad’s (pbuh) successor who is yet to come. For most Shia Muslims, the Mahdi was born but disappeared and will remain hidden from humanity until he reappears to bring justice to the world, a doctrine known as the Occultation. For Twelver Shia, this “hidden Imam” is Imam Muhammad al-Mahdi (a.s.), the Twelfth Imam.

The term mahdi does not occur in the Quran, but it is derived from the Arabic root h-d-y, commonly used to mean “divine guidance”. The term al-Mahdi was employed from the beginning of Islam, but only as an honorific epithet and without any messianic significance.  In Shia Islam,  in the early 10th century, the doctrine of the Occultation, which declares that the Twelfth Imam did not die but was concealed by Allah (set) from the eyes of men, was expounded. The Mahdi became synonymous with the “Hidden Imam” who was thought to be in occultation awaiting the time that God has ordered for his return. This return is envisaged as occurring shortly before the final Day of judgment.   In fact, the concept of the “hidden Imam” was attributed to several Imams in turn.

SUNNI HADITH REFERENCES:

Sunni hadith make references to the Mahdi: Holy Prophet Muhammad (pbuh) is quoted as saying about the Mahdi:

“His name will be my name, and his father’s name my father’s name. Even if the entire duration of the world’s existence has already been exhausted and only one day is left before Doomsday, Allah will expand that day to such length of time as to accommodate the kingdom of a person from my Ahl-ul Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then)”.

THE OCCULTATION:

Shia scholars claim that their twelfth Imam Muhammad Mahdi (a.s.) will appear before the day of Judgment, to restore justice and equity on earth. In Shia Islam, the Mahdi is associated with the belief in the Occultation, that the Mahdi is a “hidden Imam” who has already been born and who will one day return alongside Jesus to fill the world with justice. The promised Mahdi, who is usually mentioned in Shia Islam by his title of Imam-i ’Asr (the Imam of the “Period”)(a.s.) and Sahib al-Zaman (the Lord of the Age) (a.s.), is the son of the eleventh Imam. His name is the same as that of the Prophet of Islam. According to Shia Islam, Mahdi was born in Samarra on 15th Shaban, 255 A.H. and until 8 Rabi I , 260 A.H. lived under his father’s care and guidance when his father was martyred. By Shi’ism, belief in the messianic Imam is not just a part of their creed but it is the foundation of their creed.  Shias believe that after the martyrdom of his father, Imam Hasan al Askari (a.s.), Muhammad Mehdi  became the twelfth Imam and by Divine Command went into occultation (ghaybat). Thereafter, he appeared only to his deputies (na’ib) and even then only in exceptional circumstances.

THE IMAMAT WHILE IN GHAIBAT:

In Shias’ perspective, Imam (a.s.)  chose as a special deputy Uthman ibn Sa’id ’Umari, one of the companions of his father and grandfather, who was his confidant and trusted friend, for a short time. Through his deputy, Imam Mahdi would answer the demands and questions of the Shias. After Uthman ibn Sa’id, his son Muhammad ibn Uthman Umari was appointed this deputy. After the death of Muhammad ibn Uthman Umari, Abu’l Qasim Husayn ibn Ruh Nawbakhti was the special deputy, and after his death, Ali ibn Muhammad Simmari was chosen for this task.

A few days before the death of Ali ibn Muhammad Simmari in 327 A.H., an order was issued by Imam Mahdi (a.s.), stating that in six days, Ali ibn Muhammad Simmari would die. Henceforth, the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) would begin and would continue until the day God grants permission to the Imam to manifest himself.

TWO PARTS OF THE OCCULTATION:

In Shia view, the occultation of Imam Mahdi (a.s.) is, therefore, divided into two parts: the first, the minor occultation (ghaybat-i sughra) which began in 260 A.H. and ended in 327 A.H., lasting about sixty seven years; the second, the major occultation, which commenced in 327 A.H. and will continue as long as Allah the Almighty wills it. In a hadith upon whose authenticity Shia and Sunni agree, Prophet Muhammad (pbuh) has said, “If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill (all) the earth with equity and justice as it was filled with oppression and tyranny.”

SIGNS BEFORE IMAM MAHDI’S REAPPEARANCE:

Shias believe that the arrival of the Imam Mahdi (a.s.) will be signalled by the following portents:

  • The vast majority of people who profess to be Muslims will be so only in name, despite their practice of Islamic rites, and it will be they who (will) make war with the devoted followers of Imam Mahdi (a.s.).
  • Before his coming, will come the red death and the white death, killing two thirds of the world’s population. The red death signifies violence and the white death is plague. One third of the world’s population will die from the red death and the other third from the white death.
  • There will be a great conflict in the land of Syria, until it is destroyed.
  • Death and fear will afflict the people of the Middle East. A fire will appear in the sky and a redness will cover them.

Shia traditions also state that the Mahdi will be “a young man of medium stature with a handsome face” and black hair and beard. “He will not come in an odd year […] will appear in Mecca between the corner of the Kaaba and the station of Abraham and people will witness him there.

PRIOR IMAMS STATEMENTS ABOUT THE TWELFTH IMAM:

The Master of the Command was named as the Mahdi because he will dig out the Torah and other heavenly books from the cave in Antioch. He will judge among the people of the Torah according to the Torah; among the people of the Gospel according to the Gospel; among the people of the Psalms in accordance with the Psalms; among the people of the Qur’an in accordance with the Qur’an.

Abu Bashir says: When I asked Imam Ja’far al-Sadiq (a.s.), “O son of the Messenger of God! Who is the Mahdi (qa’im) of your clan (ahl-ul bayt)?”, he replied: “The Mahdi will conquer the world; at that time the world will be illuminated by the light of God, and everywhere in which those other than God are worshipped will become places where God is worshiped; and even if the polytheists do not wish it, the only faith on that day will be the religion of God.

Sadir al-Sayrafi says: I heard from Imam Abu Abdullah Ja’far al-Sadiq that: Our modest Imam, to whom this occultation belongs [the Mahdi], who is deprived of and denied his rights, will move among them and wander through their markets and walk where they walk, but they will not recognize him.

Abu Bashir says: I heard Imam Muhammad al-Baqr (a.s.) say: ” When the Mahdi appears he will follow in the path of the Messenger of God. Only he [the Mahdi] can explain the works of the Messenger of God. The face of the Mahdi shall shine upon the surface of the Moon.”

PROPHET ISA (JESUS) TO ALSO REAPPEAR:

According to the Twelver Shias, the main goal of the Mahdi will be to establish an Islamic state and to apply Islamic laws that were revealed to the Holy Prophet Muhammad (pbuh).  The Mahdi is believed to be the Twelfth Imam, Muhammad al-Mahdi (a.s.).  They believe that the Twelfth Imam will return from the Occultation as the Mahdi with “a company of his chosen ones,” and his enemies will be led by Antichrist and the Sufyani. The two armies will fight “one final apocalyptic battle” where the Mahdi and his followers will prevail over evil.  After the Mahdi has ruled Earth for a number of years, Prophet Isa (Jesus) (pbuh) will return.

SUNNI AND SUFI SCHOLARS  VIEWS ON IMAM MAHDI (a.s.):

In 650/1252 Kamalal-Din Muḥammad b. Talha al-ʿAdawi al-Nisibini, a Shafi’i Muslim scholar composed his Maṭalib al-suʾul fi manaḳib al al-rasul answering Sunni objections to the belief that the Twelfth Imām was the Mahdi. The Sibt ibn al-Jawzi wrote Tadhkirat khawass al-umma bi-dhikr khasaʾis al-aʾimma collecting hadiths from Sunni sources about the virtues of Ali and his descendants, and at the end affirmed that the Twelfth Imam was the Expected Qaʾim and Mahdi. Among Sufi circles, Abu Bakr al-Bayhaḳī (458AH/1066CE) had noted that some Sufi gnostics (djamaʿa min ahl al-kashf) agreed with the Imami doctrine about the identity of the Mahdi and his ghayba (occultation). The Persian Sufi Sadr al-Din Ibrahim al-Hammuyi (late 7thAH/13th CE century) supported Imami doctrine on the Mahdi in his Faraʾid al-simtayn. The Egyptian Sufi al-Shaʿrani, while generally showing no sympathy for Shiʿism, affirmed in his al-Yawaḳit wa ’l-dj̲awahir (written in 958 AH/1551 CE) that the Mahdi was a son of Imam al-Hasan al-ʿAskari born in the year 255 AH/869 CE and would remain alive until his meeting with Prophet Jesus (pbuh).

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FREE ZIYARAAT PLAN Update: The Free Ziyaraat Plan Project is proceeding along satisfactorily, Alhumdolillah. The Draw #5 included 101 participants from nationwide. Since the project has achieved only 51% self sufficiency, Shia Youth Inc. makes an urgent request to all donors and community members to provide your donations to make the project fully self sufficient soon insha’Allah.  The DRAW #6 is Scheduled for August, 2020  Exact date being dependent upon availability of the Molana, will be announced soon.  For Draw #6 four Awards will be offered including two full packages with R.T. Air plus a fully paid Land Package.   Two Winners and two Alternate Winners will be randomly selected by the Molana, inshaAllah. Each Winner shall have 18 months to complete the Ziyaraat journey.  For more details or how to enter please visit website: www.Shia-youth.org
Shia Youth Inc. is a non profit organization having tax exempt status under IRS Section 501 3 (c). Additionally, His Eminence Syed Ali Sistani’s Office in USA has approved KHUMS Ijazah thus authorizing Shia Youth Inc. to collect KHUMS and provide authentic Marjaeya receipts to the Khums payers.  Shia Youth Inc. accepts all donations via PayPal (Friends &Family), Zelle, Bank transfers or by Checks mailed to: 
Shia Youth Inc., 15216 Rockport Drive, Silver Spring, MD 20905.

Brief Life History of The Eleventh Imam – Part #13

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BRIEF LIFE HISTORY OF  IMAM HASAN AL-ASKARI (A.S.) – PART #13

Source: “Shia Islam AT A Glance” BY: Sheikh Abdul Jalil Nawee; and Shia Youth Inc. Website: www.Shia-youth.org.

Imam Hasan al-Askari (a.s.)  was also called Imam Abu Muhammad (a.s.) and Imam Ibn al-Ridha (a.s.), and

is generally known as Imam al-Askari (a.s.) (Askar being the word for military cantonment). He lived mostly in the city of Samarra which was known as

 a garrison town. He was the eleventh Shia Imam after his father Imam Ali al-Hadi (a.s.).

EARLY LIFE:

Imam Hasan al-Askari (a.s.) was born on 10th Rabbiussani, 232 A.H., which is about the time his father Imam Ali al-Hadi (a.s.), the tenth Imam, was suspected of being involved in plan against the Caliph Al-Mutawakkil, and was taken along with his family, to Samarra in the year 232 A.H. He was kept there under house arrest. Thus there is doubt as to whether his son, al-Askari, was born in Medina or Samarra. In Samarra, Imam al-Askari (a.s.) spent most of his time to peruse the Quran and the Sharia; and, according to sources, he must have occupied himself with languages too, for, in later years, it was known that he could talk Hindi with the pilgrims from India, Turkish with the Turks, and Persian with the Persians. According to Shia accounts, however, it is part of divine knowledge given to all Imams to be able to speak all human languages.

It is said that even as a child, Imam al-Askari (a.s.) was bestowed with divine knowledge. One day a man

passed by him, and saw that he was crying. The man told him he would buy a toy that he might play with, “No!”

said al-Askari, “We have not been created for play.” The man was amazed at this answer and said, “Then, what 

for we have been created?” “For knowledge and worship Allah.” answered the child. The man said “Where

have you got this from?”. Imam Al-Askari said, “From the saying of God, “Did you then think that We had created 

you in vain.” The man was confused, so he said, “What has happened to you while you are guiltless little child?”

Imam al-Askari said, “Be away from me! I have seen my mother set fire to big pieces of firewood, but fire is not

lit except with small pieces, and I fear that I shall be from the small pieces of the firewood of the Hell.”

Imam Al-Askari’s (a.s.) mother, as in the case of the majority of The Twelve Imams, was a slave girl who was honored after bearing children with the title Umm walad (mother of offspring). Her own name was Hadith, though some say she was called Susan, Ghazala, Salil, or Haribta.  Imam Al-Askari (a.s.) had other brothers, among them was Ja’far, who was also known as Ja’far al-Zaki or Jaffar-us-Sani. His other brother was called Husayn, who, together with Imam al-Askari (a.s.), were called “as-Sibtayn” after their two grandfathers Imam Hasan (a.s.) and Imam Husayn (a.s.) who were also called as-Sibtayn.

PERIOD OF IMAM Al-ASKARI’S IMAMATE:

Imam Hasan al-Askari (a.s.) gained the Imamate after the death of his father through Divine Command, as Shia believe, and through the decree of the previous Imams, at the age of 22. During the seven years of his Imamate, Imam Hasan al-Askari (a.s.) lived in dissimulation (taqiyah) without any social contact, for the Abbasid Caliphs were afraid of Shia who had reached a considerable population at the time. Besides, the Caliphs came to know that the leaders among the Shia believed that the eleventh Imam, according to numerous traditions cited by him and his forefathers, would have a son who was the promised Mahdi. So the caliphs of the time had definitely decided to put an end to the Imamate in Shiism once and for all.

IMAM’S HOUSE ARREST IN SAMRRA:

Imam Hasan al-Askari (a.s.) lived almost his entire life under house arrest in Samarra and under supervision of Abbasid caliphs. He criticized the rulers for appropriating the wealth of the nation and extorting the people under their rule by not communicating with or cooperating with kings of his time. The state remained in a political crisis, as the Abbasid Caliphs were considered puppets of the Turks who ruled with terrorism. After the death of Imam al-Askari’s (a.s.) father, Imam Ali al-Hadi (a.s.), the Caliph Al-Mu’tazz summoned him to Baghdad, where he was kept in prison during the short rule of the next caliph, Al-Muhtadi. Most of his prison experiences, however, were in the time of the succeeding caliph, Al-Mu’tamid, who is known in Shia sources as the main oppressor of the Imam al-Askari (a.s.). The cause of the Imam’s death has largely been speculated to be due to poison administered by Caliph al-Mu’tamid.

IMAM TRAINED HUNDREDS OF SCHOLARS:

During their lifetimes, the Shia Imams trained hundreds of scholars whose names and works can be found in

biography books.  As for the eleventh Imam, however, the religious life during his time was in shambles, for he

was under house arrest and many non-believers took advantage of this to question religion. In spite of that, he

continued to speak out against those who questioned the Qur’an, the account of which could be found in a Tafsir

ascribed to him. As was the case when a philosopher by the name of Al-Kindi, who is considered as the first 

Muslim Philosopher, wrote a book entitled “The Contradiction of the Quran“. The news came to Imam al-Askari

(a.s.) who met one of al-Kindi’s disciples and said to him, “Is there no wise man among you to prevent your

teacher, al-Kindi, from that which he has busied himself with?”

The disciple answered that they were al-Kindi’s disciples and were not able to object. Later on, Imam Hasan al-

Askari (a.s.) instructed the disciple how to question al-Kindi. “Go to him, be courteous with him, and show him that you will help him in what he is in. When he feels comfortable with you, you say to him, ‘If someone recites the Quran, is it possible that he means other meanings than what you think you understand? He shall say that it is possible because he is a man who understands when he listens. If he says that, you say to him, How do you know? He might mean other than the meanings that you think, and so he fabricates other than its (the Qur’an’s) meanings…“. The disciple did as Imam al-Askari (a.s.) advised him; and Al-Kindi was shrewd enough to say, “…no one like you can get to this. Would you tell me where you have got this from?” And when he heard the true story, he said, “Now you say the truth. Like this would not come out except from that house (the Ahlul Bayt)…”. It is said that afterwards al-Kindi burnt his book.

LEGACY:

Imam al-Askari (a.s.) was very knowledgeable and despite being confined to house arrest for almost his entire life, he was able to teach others about Islam, and even compiled a commentary on the Quran that became known as Tafsir al-Askari. However, there was much suspicion regarding whether it truly was his or not. The Tafsir was accused by some to be weak in its chain of authorities (Sanad), which is an essential part of the transmission of a tradition (hadith). The Tafsir was also questioned because it contained a few inconsistencies and lacks eloquence which some claim ruin its validity by default. The main reason people questioned the validity of the Tafsir is the fact that the Imam was under constant watch by the Abbasid government who prevented any contact between him and the Shia so that it would make it impossible for such knowledge to be transferred.

STORY OF WIFE NARGIS KHATUN:

Various legends relate to Imam al-Askari’s (a.s.) wife, Narjis Khatun, the mother of the twelfth Imam Muhammad al-Mahdi (a.s.). It is said that Imam al-Askari’s (a.s.) father, Imam Ali al-Hadi (a.s.), wrote a letter in the script of Rum and put it in a red purse, with 220 Dinars, and gave it to his friend Bashar ibn Sulaiman, instructing him to go to Baghdad to a ferry at the river where the boats from Syria were unloaded, and female slaves were sold. Bashar was told to look out for a ship-owner named Amr ibn Yazid, who had a slave girl who would call out in the language of Rum: “Even if you have wealth and the glory of Solomon, the son of David, I can never have affection for you, so take care lest you waste your money.” And that if a buyer approached her, she would say “Cursed be the man who unveils my eyebrow!” Her owner would then protest, “But what recourse do I have?; I am compelled to sell you?”. “You will then hear the slave answer”, said the Imam, “Why this haste, let me choose my purchaser, that my heart may accept him in confidence and gratitude.”

Bashar gave the letter, as he was instructed, to the slave girl; who read it, and was not able to keep her from crying afterwards. Then she said to Amr ibn Yezid, “Sell me to the writer of this letter, for if you refuse I will surely kill myself.” “I therefore talked over the price with Amr until we agreed on the 220 Dinars my master had given me,” said Bashar.  On her way to Samarra, the slave girl would kiss the letter and rub it to her face and body; and when asked by Bashar why she did so despite not knowing the writer of the letter, she said: “May the offspring of the Prophet (pbuh) dispel your doubts!” Later on, however, she gave a full description of the dream she had had, and how she had escaped from her father’s palace; which is a long story recorded in Donalson’s book, along with further discussion on the authenticity of this story.

IMAM’S DEATH:

Imam Hasan al-Askari (a.s.), according to some Shia sources, was poisoned at the age of 28 through the

instigation of the Abbasid caliph Al-Mu’tamid and died on the 8th Rabi’ al-Awwal 260 AH in his own house in

Samarra, where he was buried in the same place as his father, Al-Askari Mosque in Samarra, Iraq. As soon as the news of the illness of the eleventh Imam reached al-Mu’tamid, he sent a physician and a group of his trusted men to his house to observe his condition. After the death of the Imam, they had all his female slaves examined by the midwives and for two years were searching for the successor of the Imam until they eventually lost hope. Imam Al-Askari (a.s.) died on the very same day that his young son, Imam Muhammad al-Mahdi (a.s.), who then was five years old or a little older, disappeared in the cave of Samrra, and started what was known as the Minor Occultation (Ghaibat e Sughra).

FAMILY LIFE:

Shias believe that Imam Hasan al-Askari (a.s.) and wife Nargis Khatun had

a son whose birth, like in the case of the prophet Moses (pbuh), was concealed due to the difficulties of the time, and because of the belief that he was the promised Imam Muhammad al-Mahdi (a.s.); an important Imam in Shia teachings believed to reappear at the end of time to fill the world with justice, peace and to establish Islam as the global religion. It is said that when his uncle, who became known as “Ja’far the liar” or the “false Ja’far,”  was about to say the prayer at Imam Hasan al-Askari’s (a.s.) funeral, “a fair child, with curly hair, and shining teeth” appeared and seized his uncle’s cloak insisting that he himself (the Imam) should say the prayer. Later, when a few days had passed, a group of Shia pilgrims came from Qum to visit Imam al-Askari (a.s.), who was dead. At this time, Ja’far claimed to be the next Imam. The pilgrims said they would accept him if he would prove himself by telling them their names and indicating how much money they had. While Ja’far was protesting against this examination, a servant of Imam al-Mahdi (a.s.) appeared, saying that his master had sent him to inform them of their certain particular names and their specific amount of money. Ja’far searched everywhere but could not find the boy, Imam al-Mahdi (a.s.). The doctrine of his ghaibat, declares simply that Imam Mahdi (a.s.) has been “withdrawn by Allah (swt) from the eyes of men, that his life has been miraculously prolonged, that he has been seen from time to time, and has been in correspondence with others, and maintains a control over the welfare and fortunes of his people.”

IMAM AL-ASKARI (a.s.)’s SELECTED SAYINGS:

  • “If anyone of you is pious in his religion, truthful in his speech, gives deposit back to its owner, and treats people kindly, it shall be said about him: ―this is a Shiite.”
  • “Do not hasten towards a fruit that is not ripe yet for it has its time! …Trust in His (God’s) experience in your affairs and do not hurry for your needs at the beginning of your time that your heart may be distressed and despair may overcome you!”
  • “Worship is not abundant fasting and praying, rather worship is abundant pondering; it is the continuous thinking of God.”
  • “Anger is the key to every evil.”
  • “Humbleness is a blessing that is envied”.

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Brief Life History of The 12th Imam Next Week, insha’Allah.
FREE ZIYARAAT PLAN Update: The Free Ziyaraat Project is proceeding along satisfactorily, Alhumdolillah. Since the project, at present, is only 51% self sufficient, Shia Youth Inc. hereby makes an urgent request to all donors and community members to provide their generous donations to make the project fully self sufficient.  The DRAW #6 is Scheduled for August, 2020  Exact date will be announced soon.  Four Awards will be offered including two full packages with R.T. Air plus a fully paid Land Package, and two free Land Packages only.   Two Winners and two Altenate Winners will be randomly selected by the Molana, insha’Allah. Each Winner shall have 18 months to complete the Ziyaraat journey. For more details please visit website: 
www.Shia-youth.org. Any questions, please email: [email protected]
Shia Youth Inc. is a non profit organization having tax exempt status under IRS Section 501 3 (c). Additionally, His Eminence Syed Ali Sistani’s Office in USA has approved KHUMS Ijazah thus authorizing Shia Youth Inc. to collect KHUMS and provide authentic Marjaeya receipts to the Khums payers.  Shia Youth Inc. accepts all donations via PayPal (Friends &Family), Zelle, Bank transfers or by Checks mailed to:
Shia Youth Inc., 15216 Rockport Drive, Silver Spring, MD 20905.