السّــــــــلام عليك يــــــــــا أبا عبــــــــــــد الله الحســـــــــــين

السّــــــــلام عليك يــــــــــا أبا عبــــــــــــد الله الحســـــــــــين
Awaiting For The Revenge of Karbala - Sipah e Mahdi (a.t.f.s.)

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Sunday, February 20, 2011

Imam Sadiq's (a.s.) Message to His Adherents and Companions

ya jafar sadiq a.s

Imam Sadiq's (a.s.) Message to His Adherents and Companions

So, then, Ask Allah for good health. Adhere to courtesy, decorum, tranquility, and pudency, and promote yourselevs against what the virtuous ones among you promote themselves against.
Remark favorably on the wrong people: be steadfast against their oppression, beware of opposing them, and use taqiyyah of which Allah ordered you when you sit, associate, and discuss with them.
You have to sit, associate, and discuss with them, They will surely hurt you if they notice that you deny their beliefs. They will surely subjuagate you unless Allah protect you against them. Their hearts bear malice and hatred against you more than what they show. You have to associate with them.
The servant that Allah created as faithful believer will not die before he hates and goes away from evil. He whom Allah causes to hate and go away from evil will be saved from arrogance and pride. Hence, his mannerism and features will be well and his face will be smiling. He will acquire the decorum, tranquility, and reverence of Islam, keep himself away from matters that Allah forbids, and evade matters that enrage Allah.
Moreover, Allah will endow him with people's affection and courtesy and save him from boycotting people and engaging in disputations.
The servant that Allah created him as disbeliever will not die before he loves and favors evil. He whom Allah causes to love and favor evil will be arrogant and proud. Hence, he will be hard-hearted, vicious, rude-faced, famed of vulgarity, and shameless.
Allah will dishonor him as nothing will prevent him from committing the prohibited matters and the acts of disobedience to Allah. He will hate obedience to Allah and its people. Far away are the believers' manners from the disbelievers'. Ask Allah for good health and seek it from Him. All power and might belong to Allah.
Supplicate to Allah very frequently. He loves the servants who supplicate to Him. He promised them of response. On the Day of Resurrection, Allah will change the believers' supplications into deeds due to which their ranks of Paradise will be added. Refer to Allah very much in every hour of every day and nigh. He ordered to mention Him frequently and He will mention the believers who mention Him. Allah will remember graciously every believer who mentions Him.
Keep up the prayers in general and the middle prayer in specific, and stand up while offering prayers in obedience to Allah, as Allah ordered the faithful believers before you in His Book.
You should love the poor Muslims. He whoever debases and humbles them will deviate from Allah's religion and Allah will debase him. Our father the Prophet(S.A.W.) said; My Lord ordered me to love the poor Muslims."
You must know that Allah will throw hatred and belittlement upon him whoever humiliates any of the Muslims, so that people will hate him intensely. Fear Allah in regard to the poor Muslims; your brothers. 

It is obligatory upon you to love them since Allah ordered His Prophet(S.A.W.) to love them. He whoever dislikes those whom Allah ordered His Prophet(S.A.W.) to love to disobeying Allah and His messenger. 

He who disobeys Allah and His Messenger to death will be reckoned as one of those who returned into a rebel.
Beware of pride and arrogance, because arrogance is Allah's dress, and He will surely subdue and humiliate him whoever tries to take His dress.
Beware of oppressing each other, because this is not a character of the virtuous. Allah will make the results of any oppression against the originator of that oppression and will give His victory to the wronged party. He whom is given Allah's victory will surely overcome and prosper.
Beware of envying each other, because it is the origin of atheism.
Beware of standing against the wronged Muslim, because Allah will respond to him when he supplicates to him. Our father the Prophet (S.A.W.) said: The supplication of the wronged Muslim is responded."
Beware of desiring for anything that Allah forbids. Allah will deprive those who violate the prohibited matters of Paradise and its pleasures, delights, and everlasitng awards.

Imam Jafar Sadiq (A.S.), Who Expounded the Legal Codes of Islam

Imam Sadiq (A.S.), Who Expounded the Legal Codes of Islam
Jafar Sadiq,the Sixth Imam of the Shias was born on the 7th day of Rabi al-Awwal on the year 83 Hijra. His name is Jafar but he is often known as Sadiq. He is also referred to by the nickname Abu Aabdullah and he is again called Sabir (Patient). Fazil (learned), Taher (pure), Sadiq (truthful) all names derived from his beautiful character and attributes.
Jafar Sadiq succeeded his father Imam Muhammad Baqir following his death and became Imam in the year 114 Hijra when he was 31 years old. In those days constant revolts and uprising by sympathizers of Imam Ali’s family and his offspring and by the Abbasid family had shaken the foundations of the Bani Ummayad government and its institution. Eventually the government was toppled in the year 132 A.H and paid the way for ascension of the Abbasids.
The downfall of the one and the ascendancy of the other to power led to what is known as the period of the interregnum, or interval, and served as an ideal opportunity of Islamic sciences among the people.
Imam Sadiq took the best possible advantage of the prevailing situation to attract several hundreds of students to him whom in turn benefited from being taught by the Imam who turned them into scholars of high caliber.
It was from this time onward that there emerged true Islam in its real phase.
Imam Sadiq was not only an oracle in religious sciences but he was also a great doctor in the science of health.
He acquired renown in medicine and chemistry during his time. The famous Muslim chemist of those times, Jaber bin Hayyan refers in his writing to the Imam as his teacher and his lord!
Imam Sadiq (a.s.)gained fame as a teacher of Islamic science. Great scholars of later days were his students.
As the role of a scholars consists in the promoting of human prosperity and fostering of human civilization we can rightly regard Imam Sadiq, apart from his high station of Imamate, as one the greatest personality who ever appeared in the world of knowledge.
Since it was Imam Sadiq (a.s.) who expanded the scope of Islamic law and minutely explained, interpreted and expounded its legal codes and many other issues besides Shiism came to be named after him as the Jafari religion. Shiism hence came to occupy a unique and original place with an immediacy that derived at that time from the teachings and inspirations of the Imam. 

The Shia belief therefore remained safe from corruption and no influences from outside could were interventions from outside, or interpolations, or additions able to affect its pristine truth.
Imam Sadiq (a.s.) lived during a very critical period of religious ferment and had therefore to grapple with several theological issues and questions, which he did both prudently and courageously. 

Although preoccupied fully with disseminating knowledge the Imam was not unmindful of his social obligations. Revolts and uprising against the Bani Abbacies were frequent at the time and even though he did not involve himself openly, he could not remain very indifferent to what was going on around him. Therefore, he did make his support felt in one way or another.
Of these many uprisings one stands out and deserves mention; this was the uprising of Zaid, the grandson of Imam Hussain who headed a particularly bloody rebellion.
All these uprisings, revolts and rebellions were directed against the tyrants of that time and fierily courageous attempts to be rid of tyranny.
Youth were sada’at-children of the prophet? Prepared to kill and be killed and they were inflamed and imbued in their very blood and bones with the spirit of rebellion.
Imam Sadiq (a.s.) used to encourage the commemoration of the 10th of Moharram (Ashoora), which was the day of martyrdom of his great grandfather Imam Hussain and his followers on the plain of Karbala. To the Imam this ceremony signified the reenactment and revival of the mission of Hussain.
Poets and orators were urged to recall and recount this passionate episode and were well rewarded by the Imam for their efforts. 

What all this served to do was to create a generally awakening of feeling against tyrants and tyranny, a spirit that blew over in waves across society.
Caliphs both of the Bani Ummayud and Bani Abbacies dispensation had long endeavored to train and build around them a coterie of jurisprudence who would be partial to them and give endorse and promote whatever they proposed to do and shield their actions in plans perpetuated by them whatever their nature.
In short these jurisprudence were expected to back religiously all the deeds and actions of the Caliphs and in other words sanction tyranny.
This trend was a matter of some anxiety to the Imam (a.s.) and in order to counter it there was only one way out; to train pious, staunch and sincere jurisprudence who were well versed in Islamic law who would stand up to the tyrants and oppose any of their deeds which ran counter to Islam.
So this would have meant religion not being bartered away for worldly profit.
The Imam chose the best of men, trained them and set them out for good.
As a result a group of the most talented jurisprudence emerged from the Imam’s school who fanned out throughout the cities and towns of the region, mingled with the people and awakened and educated them on day-to-day issues, as well as in Islamic legal codes.
The presence of these pious scholars among the people led to their being freed from ignorance largely and to large numbers of them becoming true Muslims.
The knowledge on Islamic codes disseminated by the band of students trained by Imam Sadiq proved to be very efficacious. Many issues dealt with by Sunni theological too were inspired by these movements took a right direction. The decrees (Fatwas) which the Imam issued were circulated among scholars who studied their basis and implications. All in the interest generated in theological matters led to an all round improvement in the knowledge of the common folk and particularly in that of the learned folk.
On questions of Islamic law (jurisprudence), Imam Sadiq (a.s.) was in his time the sole authority. His stature in knowledge was so prominent and he was so highly revered that one the four Imam of the Sunni sect, Abu Haniffa, approached the Imam to become his student. 

A good many jurisprudence of those times were mere servants of the court who did not dare to contradict the Caliphs, so that the presence of the Imam’s jurisprudence on this scene was like a breath of fresh air and a bulwark standing as an obstacle to the Caliphs.
Another trend on vogue during Imam Sadiq’s time was the rather fanciful neglect of worldly matters and an indifference to worldly affairs by people who came to be gripped by and absorbed on mysticism of one kind and another. 

The tendency among such groups was to perversely shun and desert the society of men on favor of an isolated solitude and enjoyment of the limited company of such esoteric groups to which they belonged. This they termed piety and they called themselves pious.
The government secretively supposed such groups, which was politically motivated in doing, so Caliphs fostered these mystics only to show people that they held them in high regard for their piety.
Yet it was only a pose, a sham with no sincerity behind it. These mystics claimed they were descendants of the companions of the Soffeh (the pious ones at the time of the prophet).
What these mystics so-called forgot was the fact that companions of the Soffeh were worshippers by night but intrepid and daring fighters during the day. 

Whether in battle, or in the performance of social duties, they took a greater part than any of the others.
They (the companions of the Soffeh) were always soldiers at the ready for any task whether it was battle, or a fight in any from in the interest of Islam or Islamic society.
It is for this reason that they paid little attention to worldly matters that might preoccupy them inordinately, or divert their attention to their so that their attention to their most essential duties would not suffer neglect. In fact, they made the very greatest of sacrifices in the good of society.
Therefore, concerning this matter too the Imam had to consider carefully the issue relations to Tasawuf, or mysticism, which might be used to mislead others.
What the Imam took up as a framework for his view was this: that purity of the self was as necessary as purity of soul, that morality and the need to disseminate and propagate the religion was important but that there should be, too, an eye to eternity and eternal value without, however, and misinterpretation of Islamic instruction Worship which is a pillar of society should not be made an instrument to deceive or cheat people.
The campaign that Imam Sadiq (a.s.) undertook on this front was easy one and was a most sensitive one but he accomplished it with the greatest prudence.
Morality, the Imam (a.s.) said, had to be held high and common people guarded from being led astray or falling prey to the stratagems of the wicked ones.
Because of this high call to piety the mystics too began trying to seek the Imam’s guidance but only in order to claim being among his students and to have close links with the Imam as others hence, they sought Imam Sadiq (a.s.).
Imam Sadiq (a.s.) paid very special attention to matters of health.
Islam has several recommendations on this and the Imam (a.s.) 
following on them urged people to take up outdoor activities such as archery and horse- riding, which were in vogue at the time.
The Imam used to relate the story of how the prophet competed with Asama bin zaid in horse riding (wasael u shia-vol. 3.p. 327/328). And he quotes the prophet as saying: “Angels come down to earth at the time of horse racing and watch the proceeding”(Vasayel shia-vol. 13.p.327/328).
According to Ibn Abi Omair the Imam he used to take part in archery and horse-riding contests. (Vasayel shia-vol 13.p.327\328.)
Imam Jafar Sadiq’s (a.s.) life was one of a constant and consistent struggle against those who were ignorant and whom he did was to protect Islam and Islamic culture from extraneous influence and trespasses across its boundaries. Moreover, such an eventual career ended when the Imam reached the age of sixty-five. 

He suffered greatly at the hands of the Caliphs who sometimes sent him away to far distant places hoping that his influence may in this way wane, or at other times took away from him the very ordinary comforts of life with intent to make life unbearable for him.
Finally, when he died, it was not a death from natural causes. He was cruelly poisoned by one Mansoor Dawaniqi on the 25th of Shawwal in the 148 A.H.
He was martyred and he was buried in the Baqee cemetery situated in the southeastern sector of Medina close to the graves and Imam Hassan, Imam Zainul Abidin and Imam Muhammad Baqir.
Throughout the age’s poets, writers and scholars have extolled the high literary and scientific accomplishments of Imam Jafar Sadiq.
We end with an extract from a eulogy from nine other than the famous Islamic literary scholar and historian Ibn Khaldun that runs as follows:
“Miracles narrated of Imam Jafar Sadiq(a.s.) , if the sources are credible, are not beyond belief and are acceptable, no matter whether they were performed by Imam Sadiq himself, or by and other members.” 

It is narrated that Imam Sadiq (a.s.) had correctly foretold of future events to those close to him and events to those close to him and events unfolded just as he had predicted them. When strange things are attributed to others, why not to them? 
What they did was never strange in the ordinary sense of that word, since they were the heirs and blessed repositories of prophet hood.
God has a very special regard for them and they are close to God.
Their knowledge is a gift from the divine. They are the members of the household of the prophet (Muqaddama pp.277 and 280).

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ وعَجِّلْ فَرَجَهُمْ

Sayings of the Holy Prophet of Islam (S.A.W.S)

Sayings of the Holy Prophet of Islam (S.A.W.S)
A man giving in alms one piece of silver in his lifetime is better for him than giving one hundred when about to die.
To meet friends cheerfully and invite them to a feast are charitable acts.
To extend consideration towards neighbors and send them presents are charitable acts. 
To acquire knowledge is binding upon all Muslims, whether male or female.
The ink of the scholar is more holy than the blood of the martyr.
He who travels in the search of knowledge, to him God shows the way of Paradise.
Acquire knowledge, because he who acquires it, in the way of the Lord, performs an act of piety; who speaks of it praises the Lord; who seeks it, adores God, who dispenses instruction in it, bestows alms; and who imparts it to its fitting objects, performs an act of devotion to God.
Knowledge enables its possessor to distinguish what is forbidden from what is not; lights the way to Heaven; it is our friend in the desert, our companion in solitude, our companion, when bereft of friends; it guides us to happiness; it sustains us in misery; it is our ornament in the company of friends; it serves as an armor against our enemies.
With knowledge the creatures of Allah rises to the heights of goodness and to noble position, associates with the sovereigns in this world and attains the perfection of happiness in the next. 
Keep yourselves far from envy, because it eats up and takes away good actions, like the fire that eats up and burns wood. 
Supression of Anger 
Whoever suppresses his anger, when he has in his power to show it, God will give him a great reward.
He is not strong and powerful, who throws people down, but he is strong who withholds himself from anger. 
Deal gently with a people, and be not harsh; cheer them and condemn not.
Much silence and a good disposition; there are no two works better than these.
The best of friends is he who is best in behavior and character.
One who does not practice modesity and does not refrain from shameless deeds is not a Muslim. 
Parents and Family 
Paradise lies at the feet of thy mother.
He who wishes to enter Paradise must please his father and mother. 
No one who keeps his mind focussed entirely upon himself, can grow large, strong and beautiful in character. 
Remembrance of God 
Whoever loves to meet God, God loves to meet him.
The five stated prayers erase the sins which have been committed during the intervals between them if they have not been mortal sins. 
God is not merciful to him who is not so to humankind. He who is not kind to God's creation and to his own children, God will not be kind to him.
Whosoever visits a sick person, an angel calls from Heaven: "Be happy in the world and happy be your walking; and take your habitation in Paradise." 
Wordly Love and Materialism
The love of the world, is the root of all evils.
Wealth properly employed is a blessing; and a man may lawfully endeavour to increase it by honest means.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ وعَجِّلْ فَرَجَهُمْ

Holy Prophet's (S.A.W.) Period of Youth

Holy Prophet's (S.A.W.) Period of Youth

Source: The Message
By: Ayatullah Jafar Subhani
Leaders of society should be forbearing and patient, strong and powerful, brave and valiant, fearless and bold, and should possess a great soul.
How can it be possible for persons who are timid and chicken-hearted, weak and cowardly, feeble-minded and lazy to lead the society through intricate paths? How can they take a stand before the enemies and protect their entity and personality from the attacks of the people at large?
The greatness and magnificence of the soul of a leader and his corporeal and spiritual power and ability have wonderful impact on his followers. When Ali (A.S.), the Commander of the Faithful, selected one of his sincere companions for the Governorship of Egypt he wrote a letter to the afflicted people of Egypt who had been greatly put out on account of the tyranny of the government which was then in position in that land. In that letter he praised his governor-designate for his bravery and spiritual purity. We reproduce here an extract from that letter wherein the real attributes of a ruler have been narrated
"..... I have sent to you a servant of Allah, who does not go to sleep in dreadful days and does not show cowardice while facing the enemy during an emergency. For the wicked he is more harsh than the burning fire. He is Malik bin Harith from the clan of Mazhaj. Listen to his words and enforce his orders, because he is one of the swords of Allah which does not become blunt and whose stroke does not remain ineffective'.[1]

Spiritual Power of the Holy Prophet (S.A.W.)
During his boyhood as well as manhood the signs of strength, bravery, firmness and forcefulness were patent in the forehead of the darling of Quraysh. When he was fifteen years of age he took part in a battle which has fought by Quraysh against the tribe of Hawazan and which is called the Fujjar Battle. In the battle-front his duty was to ward off the arrows aimed at his uncles. In his Seerah-i Ibn Hisham[2] quotes this sentence from the Prophet: "I warded off the arrows from my uncles".
Participation in this battle and that too at such a young age tells us about the unparalleled valour of the Holy Prophet and we understand as to why Imam Ali, the most valiant of the valiant, the Commander of the Faithful says "Whenever matters became difficult for us (the Muslim Soldiers) on the battle front we took refuge with the Prophet of Allah and none of us was nearer to the enemy than the Prophet himself.[3]
We shall mention the principles of Islamic military training in the chapter relating to the battles of the Muslims with the polytheists, and shall study the manner of their fighting, which always took shape according to the directions of the Holy Prophet. And this in itself is one of the fascinating discussions of the history of Islam.

The Fujjar (Unjust) Battles
Detailed account of such matters is beyond the scope of our book. However, we give below in brief the causes and the events of these battles, in one of which the Holy Prophet also participated, so that the esteemed readers may not remain totally uninformed about them.
The Arabs of the Age of Ignorance spent the whole year in fighting and plundering. However, the continuance of this state of affairs deranged their lives. For this reason they did not fight during four months in a year (viz. Rajab, Zee-Qa'dah, Zil Hajjah and Muharram) so that their might open their trade markets during these four months and engage themselves in work and earning of livelihood.[4]
In view of this resolution the bazaars of 'Ukaz, Mujannah and Zil Majaz witnessed wonderful gatherings during these four months and friends as well as foes engaged themselves, side by side with one another, in buying and selling as well as in self glorification. The great singers of Arabia sang their compositions in these assemblies. The well-known orators delivered speeches. The Jews, the Christians and the idolaters presented their religious beliefs before the Arab world without any fear of harm from their opponents.
During the course of Arabian history, however, this covenant was broken four times, when some Arab tribes engaged in warfare with one another. In addition, as these battles were fought in the months in which fighting is prohibited they are called Fujjar Battles. Now we give below a very brief account of these battles.

The First Fujjar:
The two warring parties were the tribes ot 'Kananah' and 'Hawazan' and the cause of the battle has been mentioned to be this: A person named Badr bin Ma'shar selected a place for himself in the bazaar of 'Ukaz and read out self-glorifying verses every day before the people. One day he stood up, with sword in hand, and said 'O people' I am the most honourable person and if anyone repudiates this claim of mine he shall be put to sword'. In the meantime a man rose up, struck a sword on Badr's foot and severed it. For this reason the two parties grappled with each other but stopped fighting before anyone was killed.

The Second Fujjar: 
The reason for this battle was that a beautiful woman of the tribe of Bani 'Amir attracted the eyes of a young man who requested her to show him her face. The woman declined to do so. The lustful young man sat behind her and sewed together her long laps with thorns so that when she got up her face became visible. At that moment both of them called their tribes. The two tribes stopped fighting only after some persons had been killed.

The Third Fujjar: 
A man belonging to the tribe of Kananah was indebted to another who belonged to the tribe of Bani Amir. The debtor was dilly-dallying. The two persons began to quarrel on this account. A bloody fight was doing to start between the two tribes, but, before the situation worsened, the matter was settled peacefully.

The Fourth Fujjar: 
It is the very battle in which the Prophet participated personally. There is a difference of opinion about his age at that time. Some say that he was fourteen or fifteen years of age whereas others have written that he was then twenty years old. However, as this war continued for four years, it is possible that all these versions mall be correct.[5]
The root cause of this dispute has been stated to be this. No'man bin Manzar used to arrange a caravan every year and sent merchandise to 'Ukaz, so that, hides, ropes and brocade might be bartered from there. A man named 'Urwatur Rijal, who belonged to the tribe of Hawazan, took responsibility to safeguard and protect the caravan. However, Baraz bin Qays, a member of Kananah tribe, became very sentimental about a man of Hawazan tribe having surpassed him. He went to No'man bin Manzar and complained about the arrangement but met with no success. He became annoyed and jealous and was constantly waiting for an opportunity to deal with 'Urwarur Rijal on the way. Eventually he killed him in the territory of Bani Marrah and thus besmeared his hands with the blood of a member of Hawazan tribe. In those days the tribes of Quraysh and Kananah were allies and this development rook place when the Arabs were busy in trade in the market-place of 'Ukaz. A man informed Quraysh about what had come to pass. Hence, the tribes of Quraysh and Kananah collected their belongings and hurried towards the Haram (a distance of four leagues around Makkah is called the Haram and fighting in this area was unlawful amongst the Arabs) before Hawazan tribe should become aware of the happening. However, members of Hawazan tribe pursued them and, before they could reach within the limits of the Haram, fighting commenced between the two parties. At last they had to stop fighting on account of night fall. Quraysh and Kananah tribes availed of this opportunity to escape to the Haram in darkness and thus became safe from the enemy's attack. After that day Quraysh and their allies came out of Haram sometime or the other and fought with the enemies. On some days the Prophet also participated in the battles along with his uncles, as mentioned above. This state of affairs continued for four years. At last the war came to an end by paying of the blood money to Hawazan tribe, who had lost more lives as compared with Quraysh.[6]

Hilful Fuzul (The Covenant of the Youths)
In the past an agreement called the 'Fuzul Covenant' existed amongst the Jarhamis and it was meant for safeguarding the rights of the oppressed. The parties to this agreement, according to the renowned historian Imaduddin Ibn Kathir, were Fazal bin Fazalah, Fazal bin Harith and Fazal bin Wida'ah.[7]
As the mutual agreement, which a number of Quraysh had made later, was identical with Hilful Fuzul, from the point of view of its object (viz. protection of the rights of the oppressed), it was also given the name of 'Fuzul covenant'.

The Holy Prophet (S.A.W.) Participation in the Agreement
Twenty years before the commencement of the prophetic mission of the Prophet a man arrived in Makkah in the month of Zee-Qa'dah along with some goods. These goods were purchased by 'As bin Wa'il, but he failed to pay the price settled between them. That man saw Quraysh sitting near the Ka'bah. He began to complain loudly and also recited some verses which roused the sentiments of men possessing a sense of honour. Zubayr bin Abdul Muttalib stood up and some others also joined him. They held a meeting in the house of Abdullah bin Jad'an and made a covenant and vowed that they would observe unity, and, as far as possible in the prevailing circumstances, would make the oppressor surrender the rights of the oppressed to them. When the ceremonies of the agreement were over they got up and went to 'As bin Wa'il. They took back from him the goods which he had purchased but had not paid its price and returned the same to the owner.
The Prophet participated in this agreement which ensured the welfare of the oppressed. He has himself spoken about the greatness of this agreement and two of his remarks in this behalf are reproduced below:
"In the house of Abdullah bin Jad'an I became a witness to such an agreement. If even now (i.e. after the commencement of the prophetic mission) I am invited to a similar agreement I shall accept it (viz. I am still faithful to the covenant made by me)"
Ibn Hisham quotes that the Prophet used to speak thus about the said agreement. ``I am not prepared to break my covenant, even though I am offered the most precious gift".
The 'Fuzul agreement' was so firm and established that even the later generations considered themselves bound to abide by it. An instance of it is the event which took place during the Governorship of Walid bin 'Utbah bin Abu Sufyan, the nephew of Mu'awiyah, who had been appointed by him as Governor of Madinah. The Chief of the Martyrs, Husayn bin Ali, who never submitted to tyranny throughout his life, developed some differences regarding financial matters with the said Governor of Madina, who always depended on local and central (Syrian) power and used to overcharge. To destroy the very foundation of injustice and to make others acquainted with their right to get justice administered, Husayn turned to the Governor of Madina and said: "By Allah, whenever you overcharge me I shall put my hand to the sword and shall stand in the Prophet's Masjid and shall invite the people to the agreement which was concluded by their ancestors. From amongst those present Abdullah bin Zubayr got up and repeated the same sentence and incidentally added: "We shall all rise and obtain his right or be killed in this path". The call of Husayn bin Ali gradually reached the ears of noble-minded persons like Masur bin Mukhramah and Abdur Rahman bin Uthman and all hurried to the sacred door of the Imam saying "Here we are!" The result was that the governor, fearing a revolt, refrained from overcharging.[8]

[1] Nahjul Balaghah, vol. III, page 92.
[2] Volume I, page 186. He interprets it in the same manner as explained by us.
[3] Nahjul Balaghah, vol. III, page 314.
[4] It may be gathered front verse 36 of Surah al-Tawbah that prohibition of warfare during these four months had a religious origin and the Arabs did not repudiate this prohibition.
[5] Tarikh-i Kamil, vol. I, 358 - 359 and Seerah-i Ibn Hisham, vol. I, page 184.
[6] Seerah-i Ibn Hisham, vol. I, pp. 134 - 187.
[7] Al-Bidayah wal Nihiyah, vol. II, page 292.
[8] Seerah-i Halabi, vol. I, pp. 155 - 157.

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