Why do we need the guidance of prophets?

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There are two reasons why we need the guidance of the prophets from God:

1. The need from the point of view of teaching

If we ride upon a fantastic and fairy tale-like horse which is built of rays of light and in every second we travel 300,000 kilometers in the shoreless space, doubtlessly we will need to have thousands of life-times of Noah just to see a small part of this extensive universe. It is clear that this universe, with its greatness, was not created uselessly and as we learned in our study of God, the creation of this world has no benefit to God’s state, because He is a Being Who is totally and absolutely free from any need, Who is eternal and He has no deficiency which He could want to meet by the creation of the world and humanity.

Thus, we can conclude that His goal was to give Mercy to others and to help creatures reach perfection, just like the fact that the sun shines upon us without it having any need of us. This light and heat of the sun is only to our advantage and benefit because what do we do for the sun?

On the other hand, is our intelligence and knowledge sufficient for us to move along towards the way of perfection and the reaching towards becoming a perfect human being?
What amount of the secrets of the world do we know?
What is the truth of life?
When was this world created? No one knows the answer to these questions.
How long will it remain? Again, no one knows the answer to this.
Every scholar of humanity has an opinion from the social and economic point of view. For instance, one group recommends capitalism and another group, socialism or communism and another group, neither accepts this group nor that, and considers both to be harmful.

In other issues of life, as well, there are differences of opinions among the scholars. A human being falls into a state of wonder as to which one of all of these to accept. It is here that, in all fairness, we must admit that in order to reach the main goal of creation, that is, perfection and nourishment of the human being in all areas, we need a series of teachings which are correct and empty of any error; ones which rely upon the realities of life, teachings which can help us, upon this long road, to reach the main goal.

This can only be done through God’s knowledge, that is, divine revelation through the prophets. Because of this, God Who created us to take this journey, must place the knowledge at our disposal.

2. The need for leadership in the social and moral areas

We know that within our being, in addition to knowledge and wisdom, other motives called ‘instincts’ also exist, the instinct of self-love, the instinct of anger and harshness, the instinct of lust and multiple other instincts. Without doubt, if we do not control our instincts, and they dominate over us, even our knowledge and intellect will be imprisoned, and the human being, like the oppressors of history, will be changed into wolves which are far more dangerous than the wolf of the wilderness.

We need a teacher to learn ethics. We need a model so that we can learn from him according to the principle whereby one narrates something and others follow. A perfect and disciplined human being, from every point of view, is required to take our hand upon this way, which is full of twists and turns, and prevent the rebellion of our instincts, to have virtuous principles and his deeds and words sit upon our hearts and very beings, nurture courage, bravery, friendship with other human beings, brotherhood, forgiveness, loyalty, correctness, trustworthiness and purity within our spirits.

What person, other than a pure and immaculate prophet, could be chosen to be such a teacher and guide?

For this very reason, it is not possible that God not show His Mercy to us and prevent us from the existence of such leaders and teachers.

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Ref: Fifty Lessons of Principles of Belief for Youths; Ayt. Makarem Shirazi; Translated by: Bahador Shirazian; Published by: Ahlul Bayt World Assembly

Are there laws in heaven? If so, what kind?

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The point must be noted that information on issues regarding the hereafter, the conditions of Heaven and Hell, can only be obtained through revelation and the words of the infallible religious leaders.

The answer to the above question has not been clearly given in religious sources, but it can be stated (from the points that will be mentioned) that there are no special rulings in Heaven, and if there are they are different from religious rulings. The reason behind this is that the philosophy behind the rules that Allah legislated and forced man to follow is the growth and perfection of man which is obtained through following these rules. The levels of paradise that are given to man are obtained through righteous deeds performed in this world before death or through righteous children or other believers who give the rewards of righteous deeds to his soul. In more precise words; Heaven and Hell are the realities of actions that were performed in the world. This has been mentioned in many traditions which state:

Today is the day of action where there is no accountability and tomorrow is the day of accountability where there is no action.” 1

So, in the hereafter there is no action which would cause a need for accountability and have a ‘reality’ which would appear in another place.

In addition to this, religious rulings are normally legislated in places where the rights of others can be transgressed on, or at least the possibility is there. But, this is not the case in Heaven because:

1. There is no groundwork or basis for transgression or oppression; crime usually happens in places where there is a small amount of goods and services and where the demand is greater than the supply. There is so insufficiency in Heaven and according to the words of the Quran whatever the people of Heaven desire or see will be is given them. 2

2. Another reason for the need of law is when man can be influenced by Satan, carnal desires, or spiritual sicknesses, such as envy, to commit unsuitable actions and oppress oneself or others. These issues are not in Heaven either because those who reach Heaven are pure people who were able to control their carnal desires and spiritual sicknesses in the world. In addition to this, the Quran says:

All forms of ‘spiritual defects’ will be taken out of the hearts of those in Heaven; everyone will be brothers to one another.” 3

All words spoken in Heaven will be rejected except words of peace. 4

Therefore, it seems that there is no opportunity for transgression in Heaven and the possibility of fighting is out of the question, hence there is no need for the legislation of laws. Quranic verses can be used to show that the people of Heaven do not have evil inclinations and that they have reached the highest levels of humanity and perfection, in such a way that they do not like something unless it is really likeable 5 and they do not like anything unless Allah likes it. 6 In conclusion, there is no need for the legislation of laws.

Some commentators on the Quran have raised the following question regarding the verse:

Gold dishes and cups will be passed amongst those in Heaven and they will take pleasure in whatever they desire and whatever they see,” 7

that does the generality of this verse include things that were forbidden in this world as well? If a person in Heaven wants a forbidden item would it be given to him? They answered these questions in the following way: these questions are asked without paying attention to the point that forbidden food, for example, in reality, is food that is unsuitable for man’s spirit and a healthy spirit would not have an appetite for such a food. Sick spirits are those that go after unsuitable food, or even poison, from time to time. There are some sicknesses where one feels the urge to eat dirt, but when cured the false urge disappears. People in Heaven never have desires for such unclean items because their spirit is being taken in the direction of purity and overall goodness. 8

[1] Al-Kāfī, v.8, p.58
[2] Quran, 15: 47
[3] Quran, 15:47
[4] Quran, 56:26
[5] Al-Mīzān (Farsi edition), v.29, p.272
[6] Ibid, v.34, p.154
[7] Quran, 43:71
[8] Tafsīr Namūnah, v.21, p.116

Are the heavenly Hurs a blessing allocated only to men, or they are for women as well? Is there any consensus about this topic as a result of Quranic and hadithic proof?

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One of the blessings that Allah (s.w.t) grants to people who do good deeds and have faith in Him is paradise and the blessings therein. For entering into heaven there isn’t any difference between men or women; and one of the rewards that Allah (s.w.t) gives to people in heaven is that of the Huris (Hurul ‘In) and this is something that has been mentioned in hadiths and the Quran.
According to the majority of Mufassireen (Commentators of the Quran), marriage doesn’t have the same meaning in heaven as it does here in this world. According to this tafsir, marriage to the Huris comes to mean being matched with them and receiving them as a gift from Allah (s.w.t) (not that an actual marriage contract is executed between them and they become their spouses like how marriages take place in this world).

One of the great blessings that Allah (s.w.t) has prepared for his pious and believing servants is heaven, and all the abundant and never-ending blessings that are contained therein. Of course the pleasure and contentedness of Allah (s.w.t) towards them is the greatest reward. The only thing that grants entrance to paradise is faith and good deeds in this current world. However much the faith and good deeds are greater, that person’s status and position in paradise will likewise be higher; in this regard there are no differences between men and women and every human being can reach such a position. Allah (s.w.t) has said:

Every human being, either from men or women, who does good deeds and also has faith will enter heaven and will be given freely from the bounties of heaven.” 1

Of course, expecting the future world to have the same rules and way of life of this world is totally incorrect and baseless. Sometimes in the verses of the Quran and in Hadith we hear of such concepts like the pleasure of eating and drinking and having beautiful and young wives or being next to streams and lush trees, but these are only for us to be able to somewhat comprehend the realities of the next world and we have to understand that they are not just duplicates of this worlds pleasures. 2

From the collection of Quranic verses and hadiths it is understood that whatever the people of heaven want will be given to them freely,3 and one of these mentioned blessings are the Huris of paradise.

Numerous hadiths and Quranic verses refer to heavenly mates as “Hurul ‘In” 4.
The word Hur is the plural of Howra’ which means a women whose whiteness of the eye is exceedingly white and the blackness of her eyes is exceedingly black or it can be taken to mean a women who has very dark eyes like the eyes of a deer, and ‘In is the plural of the word Ainaa’, which means large eyed (in a good-looking sense).The Quran has mentioned the Huris as the ‘Pearls of Paradise’ 5 and it seems that they are a creation that is separate and distinct from the women of this world.6

Allah (s.w.t) says about them:

We will give them in marriage to the Hurul ‘In”.7

Many verses 8 are found that describe the heavenly companions:

Beautiful angels in the form of youthful men and women at the peak of beauty and vigor.”

According to the opinion of most commentators (mufassirs), marriage does not have the same worldly connotation when speaking about this subject. So here the real aim is the giving of a gift from Allah (s.w.t) of these Huris and matching them with the believers.9

We should pay attention to the point that Hur and ’In apply to both the masculine and the feminine; thus covering both male and female heavenly mates; female ones for male believers and male ones for the female believers. 10

Another interesting point is that for the purpose of serving those in heaven, there are Ghilmans who have been explained to be very beautiful heavenly servants; it is said that when people see these Ghilman they think they are looking at a carved jewel 11 or a round natural pearl.12 The verses that speak of them apparently say that they have been created for the sole purpose of serving those in heaven.

What can be concluded from all the above is that: All of the blessings of Allah (s.w.t) in heaven are for all pious and faithful men and women living there, the Huris as beautiful companions and the Ghilman as handsome servants being no exception.

[1] Ghafir:40.
[2] Husein Eskandari, Ayehaye Zendegi, vol. 5, p. 302.
[3] Fussilat:31.
[4] Dukhan:54; Tur:22; Waqi’ah:22 and 23.
[5] و حور عين؛ کامثال اللؤلؤ المکنون
(And there will be maidens with large Black eyes [to be their wives], They are like pearls preserved In shells) Waqi’ah:23-24.
[6] Translation of Al-Mizan, vol. 18, p. 228.
[7] Dokhan:54.
[8] Saffat:47; AlRahman:58, 70 and 72; Insan:19; Tur:24.
[9] Biharul-Anwar, vol. 8, p. 99; Translation of Al-Mizan, vol. 18, p. 228.
[10] Didare Yar (Ma’ad dar Kalame Vahy9), Ibid.
[11] يطوف عليهم ولدان، مخلدون اذا رأيتهم حسبتهم لولوءً منثوراً
Insan:19.
[12] يطوف عليهم غلمان لهم کانهم لولوء مکنون
Tur:24.

Why was only justice selected from among all attributes of God to became one of the five pillars of religion?

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In response to this important question, several points should be noted:
1. Among God’s Qualities, justice is so important that many other Qualities return to it because justice in the general, extensive sense means ‘putting everything in its place’.

Here, then, Hakim, Razzaq, Rahman and Rahim, and similar Qualities, are all dependent upon it.
2. Resurrection — just as we have mentioned — is related to Divine Justice as well as the mission of the Prophet and the responsibility of the Imams.
3. At the beginning of Islam, a difference of Opinion arose over the issue of the justice of the Creator:

A group of the Sunni Muslims, who were called the Ash’arites, completely denied God’s justice. They said that justice and oppression make no sense in relation to God. He is the Ruler of the entire created universe. It belongs to Him and whatever He does is just.
They did not even believe in the intellect’s good and evil. They said, “Our intellect alone cannot distinguish between good and bad, even the goodness of doing good or the evil of oppression…” and many such similar errors.
Another group of the Sunnis, who were called the Mu’tazilites, and all of the Shi’ites, believe in the principle of justice in relation to the Creator and they believe that God never commits oppression.

In order to separate out those two groups from one another, they called the second group, the Adliyah, in which justice (adl), as a principle, was the sign of the school and the first group were called ‘qhayr adliyah’ (other than justice). Shi’ites were among the ‘Adliyah.
The Shi’ites, in order to distinguish their school from that of the other Adliyah, placed imamate as one of the principles as well. Thus, wherever there is a discussion of ‘justice’ and ‘imamate’, this is in reference to the Shi’ite Imami school.

4. As the fundamentals of religion are continuous rays of the principles of religion and as the ray of justice of the Creator is extremely effective in human society, and the most important base for human society is formed by ‘social justice’, the selection or choice of the principle of justice as one of the principles of religion is a means to establish justice in human society and to struggle against any kind of oppression.

Just as the unity of Essence, Qualities of the Creator, the unity of worship of Him, the light and unity of His Oneness, a solidification of human society and the unity of Qualities are strengthened, the leadership of the prophets and imams is also inspired by the issue of ‘real leadership’ in human society. Thus, this principle of justice of the Creator, who rules over the entire world, is the sign of the necessity for justice in all areas of human society.

The great created universe is based upon Divine Justice. Human society will also not remain without it.1

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1) Fifty Lessons on Principles of Belief for Youths, written by Ayatullah Naser Makarem Shirazi,

Does the belief in intercession have any roots in Islam?

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One of the beliefs of the Twelver Shiites is the belief in intercession. They maintain that a sinner under certain conditions may be granted forgiveness by God through intercession.
The Wahhabis have raised questions against the Shiites regarding this belief. They say that having such belief leads man to not fear God and be inclined to commit sins relying on intercession. But the truth is that not only intercession does not make one inclined to commit sins but also it prevents him from it.
For intercession to take place there are several conditions. One of them is that there should be a harmony between the intercessor and the one on behalf of whom is being interceded. As long as the sinner feels no shame in disobeying God and does not try to repent and compensate for his wrong doings he will not be eligible for being interceded on his behalf.

Anyone studying about intercession will find that:

1- The act of intercession will take place only if God permits it:

“Who is it that can intercede with Him except by His permission”?[1]

2- It has several conditions for example it is only for those with whom God is pleased:

“and they cannot intercede except on behalf of one whom He approves”.[2]

3- The intercessors will not intercede on behalf on one who is careless of God’s rules, for example one who does not attach importance to prayers. Imam Sadiq (as) in his deathbed said:

“Anyone who belittles prayers will not be included in our intercession”.[3]

4- It does not guarantee the redemption of any specific person. Thus no one can rest assured that he will be saved through intercession but he is always in a state of hope and fear. He is neither so fearful resulting in disappointment and nor such hopeful resulting in negligence and carelessness.
5- The time and place of intercession is not known, whether it will be in the purgatory world or on the Day of Judgment. It must be added that on the day of resurrection man should go through many stages each of which may take very long time. 

Footnotes:
[1] 2:255, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ.
[2] 21:28, وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ.
[3] Kafi, Vol. 3, p. 270, إِنَّهُ لَا يَنَالُ شَفَاعَتَنَا مَنِ‏ اسْتَخَفَ‏ بِالصَّلَاة

How can we know for a fact that God exists?

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Dr. Jamal Badawi
Even on a very fundamental level we find that throughout history there is a very strange phenomenon that people of different backgrounds, living in so many different parts of the world at different points in time, have always had this strong urge within themselves to look and to yearn for the Creator. They see that there is some power, a magnificent and merciful power that is sometimes interpreted in a mistaken way by materializing that in some form or other (i.e. idols). The basic yearning has always been there. Even in places where there is no recorded history of a particular prophet, people have yearned for a Creator. That’s what I’m referring to as an innate nature. The Arabic term is ‘fitra.’ Fitra literally translates to: something that one is created with or created in accordance with: this innate nature.

Is the intellect an enemy to faith?

All human faculties such as the senses including also the intellect are part and parcel of the whole process of seeking the truth. None of these by themselves will be sufficient, but on a whole they are not really in contradiction. In fact I would say, even more positively, that from a Muslim point of view one of the main things that make the human being distinct, one of the basic blessings that he is given by God to make him different from animals since animals can think as well, is intellect. So the intellect is a God given gift or blessing. How could we interpret that as a challenge or antithesis of faith? This doesn’t really stand.

On the personal or individual level, one doesn’t have to venture far to realize that God does exist. Just look into yourself, you don’t have to be a scientist but if you are then you’ll appreciate more the construction of the body; how it is made up of many cells. One cell becomes a cell for sight and the other for hearing; it’s amazing. How does the brain operate? The circulatory system? The digestive system? The nervous system? Such coordination and beauty [is shown through their functioning]. This shows that these things didn’t come to be in a haphazard way, there must have been a deliberate design behind them. So if you want to find God then look into yourself.

The Qur’an says, Wa fee anfusiqum afala tubsiroon, which translates to

“By looking into yourselves, you will find evidence to the presence and powers of God.”[1]

In another verse it even says,

“Do they not reflect in their own minds?” [2]

“Do they not reflect in their own minds?” [2]

In fact, if one really divorces himself from any prejudice caused by societal pressures one way or the other, or the worship of science as the ultimate thing, if one utilizes science in the proper way, you wouldn’t have to look at the body as a whole, just start analyzing one single organ and see how it works. Like some scientists would tell you that in order to duplicate the digestive system you’d need a huge laboratory and still it wouldn’t operate as efficiently as a naturally created organ would such as the stomach. We have acids in our stomachs that can erode metal but it doesn’t hurt us. How could that be haphazard? If one aspect of that was developed by chance would everything else falling in line and falling together also happen by chance?

The Environment and Cosmic Order

Let’s move on to beyond ourselves, to find further evidence, the Quran also implores people to consider and to think. Take one aspect that many people think about today as very fashionable, like the ecological balance for example. Many people would take that as very clear evidence again that there is a design in this universe; vegetation as it relates to animal life and to human life; and the various atmospheric layers that we have. Everything is put together to sustain human life. If you look into the Quran, you find this mentioned. In one verse, in the Quran, it says that God created everything in exact proportion. [3] This is a very important term “in exact proportion” it’s not just that He created but that there is a deliberate design behind putting all of these things together.

In another verse, when people look at the whole scheme of creation, it says,

“Were they created from nothing or are they themselves the creators?”

[4] No one claims that he’s created from nothing nor can he claim that he is the creator [of the heavens and earth]. Then the verse continues,

“Or did they create the heavens and earth?”[5]

No one claims that. So the science is there. It’s whether we apply it in the right place and in the proper way or not that makes the difference.

Finally, if you move into what I would call the third circle, not just looking into ourselves or the environment around us but looking into the whole cosmic order, again there is a design. The planets. The solar system. The way everything is coordinated. The distance between the sun and the earth, which if decreased may burn everything and if decreased everything would freeze. This is all deliberate. The succession of day and night, the circulation or changes of seasons, which has very important relevance to the lives of the people, to vegetation, and to animal life; all of these beautiful things that we are in awe at in the universe, we look at them with great admiration, definitely show that there is a design behind them and as is obvious any design needs a designer or creator it.

One verse in the Quran implores us in particular to this area and says,

“Have they not reflected on the domain of the heavens and earth and what God created therein?”[6]

In another verse it also says, in the general sense of the meaning:

In the creation of the heavens and earth and in the succession of day and night there are certainly signs for those who reflect. Those who remember God while standing, sitting, and laying down and ponder on the creation of the heavens and the earth, saying: Our Lord you have not created this in vain. Glory be to You. Give us salvation from the penalty of the Fire.[7]

Our Own Limitations

In talking about the senses and the intellect or knowledge, I think anyone, even a person who does not believe in God, would admit readily that our senses are limited. Our perceptions are limited. Our sight, hearing, etc- we know that. Also, we know that our perceptions could also be deceived or they can deceive us. If you put a spoon in a glass of water, it looks crooked. A very well known phenomenon is of people traveling in the desert or in hot areas and would see in front of them a lake or a puddle of water- the mirage- but it actually does not exist. At the time it’s seen it is a reality to the person seeing it. So our perception is very useful, but it still falls short of getting to know everything.
On the other hand, science is fine. Science can resolve many issues and problems that are purely scientific- that are purely technical. Science can tell you for sure how to use technology for example to communicate sounds and pictures; this can be determined fully by science. However, there are many aspects in lives of people that are beyond science also. There is the moral aspect, there are the ethical standards, and there is the application of the fundamental principal of good and bad. As we said the [principle of good and bad] is instinctive but still needs some modifications and limitations. And we know throughout history that people have always had differences as to what exactly defines the proper ethical or moral standards. In order to resolve that problem, there must be a higher authority, God, Himself, telling us and providing us with stable standards of ethics and morality within which you can interpret various details.
Finally, and perhaps this is in my mind the most important reason, is that we know that knowledge is not only limited to science or books or perception. We know that there are certain aspects of knowledge, legitimate knowledge, which does not lend itself to any of those tools. For example, take the knowledge of the unseen. What happened in the past before history was recorded? If you wanted to get any information on that there is no recorded history. Or at least there is dispute about the recorded history. Revelation can tell you what, for example, the stories of previous prophets and what they said and what their message was.

There are issues that no matter how much you use your mind you will not be able to arrive at a final conclusion. An example of that would be the knowledge about God. You can feel the presence of God. You can feel the attributes of God but you can’t have full knowledge without having a prophet or messenger in receiving that revelation from God and the communication from Him to us. So, in essence, I don’t see contradiction. Actually, they all supplement each other. They have to be simply used in the proper context.

Footnotes:
1. 51:21, وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُ‌ونَ.
2. 30:8, أَوَلَمْ يَتَفَكَّرُ‌وا فِي أَنفُسِهِم.
3. 25:2, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَ‌هُ تَقْدِيرً‌ا.
4. 52:35, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ.
5.52:36, أَمْ خَلَقُوا السَّمَاوَاتِ وَالأَرْضَ بَل لّا يُوقِنُونَ.
6. Source not found.
7. 3:190-191, إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْ‌ضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ‌ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ ﴿١٩٠﴾ الَّذِينَ يَذْكُرُ‌ونَ اللَّـهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُ‌ونَ فِي
خَلْقِ السَّمَاوَاتِ وَالْأَرْ‌ضِ رَ‌بَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ‌.

Wise statements

The Wise statements of Imam Husayn (pbuh)

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Wise statements

The Wise statements of Imam Husayn (pbuh)

1. Indeed, some people pray Allah Almighty for the greed and wanting of the Paradise, so this will be a trade; and some other people worship and adore God because of fear, which resembles the worshiping and obedience of a servant from their master, and some praise Allah the Almighty for the sake of gratitude and they do so based on knowledge, and this is the worship of the free people which is the best of worships.

2. Indeed, the most generous of people is the one who helps someone who has had no hope in them. And the most generous of people is the person who – although capable of taking revenge – forgives others’ injustice.

3. Imam Husayn was asked about the nature of human’s dignity and virtue.He replied: «It’s a matter of controlling the tongue and having generosity» he was asked, in what lays human’s imperfection? He replied: Getting involved in something that is not useful and beneficial.

4. He said in a statement: Indeed, the believer does not do any wrongdoing and does not do anything ugly (so that he has to apologize for it and therefore) he will not apologize either.

The Wise statements of Imam Husayn (pbuh)

But the hypocrite person commits wrongdoing and does ugly things everyday, and (for that reason) he apologizes constantly.

5. If two people dispute with each other and one of them comes forward in peace and for reconciliation, then the person who takes the initiative will enter Paradise earlier and ahead of the other.

6. Note that the people’s need and their coming to you is a sign of God’s blessings, then do not turn away from this blessing; Otherwise you will be in hardship.

[irp posts=”12418″ name=”A Summary of the Destiny of Imam Husayn (pbuh)”]

7. Whoever who solves a problem of believers’ problems, God Almighty solves his problems in this world and in the Hereafter.

8. Our Shiites and followers are those who are devout and not inwardly devoted to any kind of trickery and deception.

9. The stingy person is the one who is stingy with saying hello (does not say hello).

The Wise statements of Imam Husayn (pbuh)

10. O people! compete in being good and hasten in the use of opportunities and do not count on a good work in doing of which you have not hastened.

11. Of the signs of good fame and good fortune is keeping wise people company.

12. Do not say anything that reduces your value.

13. Of the signs of the wise is criticizing his own speech and thought and awareness of different opinions.

14. Do not ask for help except from one of these three people: from the devout, the owner of generosity, or someone who is from a noble family.

15. Goodness is worship and silence is adornment.

16. There are five things that if not found in everyone, there will not be much goodness in them: intellect, religion, politeness, modesty and good temper.

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Destiny of Imam Husayn

A Summary of the Destiny of Imam Husayn (pbuh)

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Destiny of Imam Husayn

A Summary of the Destiny of Imam Husayn (pbuh)

In the year 61 A.H. (680 A.D.), after Mu’awiyah’s death, his son Yazid, who was a bloodthirsty, promiscuous and constantly-drunk man, took over the Islamic state. He urged all the people to swear allegiance to him with all his power.

Among them was Imam Husayn (pbuh) who had two options between being killed and swearing allegiance.

Obviously, a free personality like Husayn (pbuh), who was unparalleled in honor and honesty in his age, would not swear allegiance to a corrupt and oppressor like Yazid.

Yazid ordered the ruler of Medina to kill Imam Husayn (pbuh) or make him swear allegiance to him.

While knowing this, Imam Husayn (pbuh) left Medina for Mecca, and was welcomed by the people of Mecca and stayed for four months in this city.

The inhabitants of Kufa city, who were aware of Imam’s refusal to swear allegiance to Yazid, formally and in the form of hundreds, but thousands of letters, invited Imam Husayn to Kufa.

left Mecca to Kufa

After making sure of the Kufis’ will to give allegiance to help him, Imam Husayn (pbuh) left Mecca to Kufa.

He would always emphasize that he did not rise up because of selfishness and pleasure, or for corruption and oppression, but only for the reformation of the Ummah of my grandfather, I came out of my homeland, and the only purpose of this departure from my homeland was nothing but scandalizing the wicked government of Yazid and practicing the enjoining of good and forbidding evil, and confronting cruelty and oppression.

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prevent Kufis from his cooperation with Imam

When Yazid became informed of Kufis’ request for swearing allegiance and companionship with Imam Husayn (pbuh), he sent Ibn Ziad to Kufa to prevent Kufis from his cooperation with Imam (pbuh) by threatening and enticing them, and he succeeded in doing so.

Kufis left alone «Muslim bin ‘Aqil”, Imam Husayn’s envoy to Kufa, and he was the first person on the way of Imam Husayn (pbuh) to be the victim of Kufis’ betrayal by Ibn Ziad’s army.

The news of Muslim’s martyrdom and Kufis’ infidelity came to Imam Husayn (pbuh), and his Holiness informed his companions of this treason and said:

«Whoever from among you wants you to go back, go back, we do not have a covenant with you.» Following these words, people were scattered from the left and right around Imam.

deprived of access to the waters of the Euphrates River

Imam, who had previously set the goal of his uprising as scandalizing and confronting Yazid and opposing his oppressive rule, continued his journey to be in the siege of the Yazid army in Karbala.

Due to this siege, Imam Husayn and his holy family and his courageous fellows deprived of access to the waters of the Euphrates River for three days, until finally the final battle began on Ashura, and 72 of his brave companions went to battlefield one by one, and while thirsty they drank from the cup of martyrdom, and eventually Imam Husayn (pbuh) and his brothers and his sons were also martyred in the battlefield with a thirsty tongue and were beheaded by the evil hands of Yazidis.

source: www.Byislam.com

you can also read: Remembering Karbala Once Again

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Hazrat Zainab

Introduction of Hazrat Zainab (pbuh)an example of patience

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Hazrat ZainabHazrat Zainab (pbuh) was the dear daughter of Imam Ali (pbuh) and Hazrat Fatima (pbuh) and one of two noble sisters of Imam Husayn (pbuh). During her blessed lifetime, she faced many hardships.

Hazrat Zainab: an example of patience and endurance

Understanding and enduring the innocent martyrdom of her father, mother and older brother (i.e. Imam Hasan (pbuh)) manifested her as an example of patience and endurance.

But the apex of this patience and endurance can be seen in her presence in Karbala and seeing the horrific scenes of Imam Husayn (pbuh) martyrdom and their sons and their brothers and children, as well as bearing the suffering of captivity, which is more painful to her than all the misfortunes before Ashura.

Because in one day, she lost all her beloved ones, especially her brother, Imam Husayn (pbuh). But the virtues of Zainab (pbuh) were not limited to her endless patience.

Hazrat Zainab: Father’s Adornment

Because all people knew Zaynab Kobra (pbuh) as a lady of wisdom, worshipping, piety, and chastity, who was righteously entitled as the good descendants of the Messenger of Allah (pbuh).

Therefore, they called her Zainab meaning «Father’s Adornment».

During the heart-rending calamity of Karbala, Hazrat Zainab was 55 years old. Ashura Day was one of the hardest and most painful days for Zainab (pbuh). She saw with her own eyes how the Yazidis martyred the sons and daughters of the Prophet (pbuh) one by one and separated their heads from their bodies.

Hazrat Zainab: important role in the tragic events of Karbala

Her patience has led her to restrain this suffering and instead of weeping and mourning, has self-control over these crimes and take charge of the family.

She played an important role in the tragic events of Karbala.

The first task was to control the affairs of women and children and invite them to patience and restraint against hardships. On the other hand, she was a solid support for her brother and Imam, namely Imam Husayn (pbuh), and in all the sufferings, she was an associate, sorrowful, and obedient in all affliction of her brother.

With the martyrdom of Imam (pbuh) and his faithful companions and followers, the main responsibility of the captives’ caravan, consisting of grief-stricken and mourning women, and the orphans was on the shoulder of Hazrat Zainab (pbuh). She did not even use her water quota in Karbala’s incident, and gave it to the children.

Hazrat Zainab: reveal the evil personality and Yazid’s unpleasant intentions

On the path from Kufa and Shaam, with utmost sacrifice, she divided the loaf of bread among the children, which they gave them as a ration and daily ration. She suffered and tolerated hardships and lashes, and did not allow the lashes to hit the children’s bodies.

But the most important performance of Zainab (pbuh) in the Ashura incident was to reveal the evil personality and Yazid’s unpleasant intentions and his corrupt and ruthless ruling government.

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n the city of Kufa, in the meeting of Yazid, called Ibn Ziyad, and in the city of Shaam in Yazid’s meeting, with illuminating and sermonized speeches, scandalized the Umayyad ruling system, so that throughout history, the disaster of Karbala and the victory of Hosseini blood on the swords of Umayyad remained alive in the minds.

Hazrat Zainab: I surely will make you worthless and small

For example, in Yazid’s meeting, with disregard of Yazid’s apparent power, she says the following with the most eloquent and compelling tone:

«If the great miseries of this time, have brought me here to speak with you, but I surely will make you worthless and small, and I will see your blame greatly, and I will rebuke you abundantly, but what can I do? Eyes are tearful and chests are burning.

It is a great surprise that a divine and chosen group, are killed by the hands of the devil’s party and the slaves, and our blood dripping from these foul hands, and the pieces of our flesh come out of your [foul] mouth, and you wild wolves continually come to these clean and pure bodies, and the kids of the hyenas rub those meats on the ground?

If you today see victory over us as a trophy for yourself, you will soon find it as a compensation for yourself [and a cause of harm], on that day you will not find anything but the result of your own actions.

And Allah will never oppress his servants. I will only complain to God only and trust only in him.

perfect example of a pure and chaste lady

[O Yazid] Do whatever deceitful action you have planned and do your best and work hard, and every effort you take; but swear to God [with of all these efforts] you can not sweep our memories from among people, and you can not turn [the lights] of our revelations off and you will not hurt our position.

You will always have this stigma with you.

Your opinion is low and your government’s time will be short and your population will be dispersed …”

Zainab’s eloquence and rhetoric was so evident in the sermons that as if Ali (pbuh), the most eloquent speaker of Arabic history, was speaking through Zainab’s voice.

Hazrat Zainab (pbuh) has rightly proved that she is a perfect example of a pure and chaste lady and maintained her chastity even in the most difficult conditions in order to be an example for the free women of the world.

source: www.Byislam.com

you can also read: REMEMBERING KARBALA ONCE AGAIN

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Consequences of Imam Husayn’s Uprising

Consequences of Imam Husayn’s Uprising and Its Relationship with Mahdism

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Consequences of Imam Husayn’s Uprising

Consequences of Imam Husayn’s Uprising and Its Longitudinal Relationship with Mahdism

One of the common beliefs in all major religions in the world is the belief in a savior.

The savior who will emerge on the last days and will fight against the oppression and will ultimately establish the rule of divine justice throughout the world and reinstate the rights of the impoverished and all of humanity.

Basically, the uprising of a savior in Apocalypse is a continuation of the Ashura uprising. The uprising of Imam Husayn (pbuh) was created on the axis of a just, knowledgeable, brave and godly Imam, who would cut the root of oppression of the corrupt and oppressive regime of a bloodthirsty ruler like Yazid from the oppressed.

The resurrection of the savior in the apocalypse, in that sense, can be regarded as the continuation of the uprising of Ashura, which in many aspects are similar in nature, cause and form.

common characteristics of the companions

One of these similarities is the common characteristics of the companions of Imam Husayn (pbuh) and the Companions of the Savior in the Apocalypse. Undoubtedly, success in carrying out the important responsibilities entrusted to fellows of the two great Imams, is not possible except through having the supreme humane and divine virtues. So let’s take a look at some of these features:

1. Firm Faith: Imam Husayn’s loyal fellows reached the most complete stages of faith and were ready to be martyred in the way of the rule of the divine justice.

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The sacrifices of these people in the Ashura incident shows their supreme confidence and faith. The companions of the apocalypse savior, as Imam Saadiq (pbuh) put it, are men is if to have their own are iron pieces. The dust of doubt in the sacred nature of Allah does not pollute their hearts … They fear the unhappiness of their God. They pray for martyrdom and they wish to sacrifice themselves in the cause of God.

2. Insight and Consciousness: In the era of the Umayyad rule, it was not an easy task to recognize the legitimacy of Imam Husayn (pbuh) because of poisonous propaganda against the Prophet’s family, and even many great politicians, were under the influence of the ruling regime, and criticized the uprising of the Prophet and the so-called benevolent people advised Imam to stop dissenting Yazid, and to reconcile with him.

In such a situation, some of the insightful youth recognized the necessity to join the uprising of Imam Husayn (pbuh) and, with all their being, supported him, and did not hesitate for a moment.

The fellows of the promised Savior are also in the best in tact and wisdom among the people of their time. The savior’s fellows, in the seditious ways in which people are deviated from the right way, consciously seek the right way and recognize the right from falsehood.

3. Sacrifice and Selflessness: The companions of Sayyid Al-Shohada (pbuh) showed themselves for sacrifice so much that a sacrifice of this kind is unique in the history of the humanity, as sacrifice and equality have united the hearts of the associates of the apocalypse savior and they share each other’s hardships. As if the same parents have raised them. Their hearts are full of kindness and goodwill toward each other.

4. Courage and bravery: One of the most prominent traits of the Companions of Sayyid Al-Shohada (pbuh) was their courage and bravery;

in a way that each of them, in opposition to hundreds of Yazid’s soldiers, was proud to resist, after a worthy and noticeable war, they reached the high degree of martyrdom. Imam Baaqir (pbuh) says in description of bravery of the companions of apocalypse savior:

«It seems as if I see them having hearts like steel, everywhere in the radius of one month, fear will overshadow the hearts of the enemies».

source: www.Byislam.com

you can also read: Understanding Karbala

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