Short Maxims of Imam Hassan(AS)

                

           

1- The people who consult for their affairs will surely be guided to the right.

2- Meanness is to avoid thanking the grace.

3- Imam al-Hasan(AS) said to one of his sons: O son, do not befriend anyone before you know his means and sources. When you try him and please to associate with him, you should then befriend him on bases of pardoning his faults and consoling him in misfortunes.

4- Do not fight the dim and like the fighting of the triumphant and do not depend upon the destiny like the surrendering. To seek the graces is a prophetic tradition and to seek moderately is a form of chastity. However, neither chastity will stop the earnings nor will acquisitiveness bring any surplus. The earnings are already divided and acquisitiveness leads to sins.

5- The true close one is that whom is drawn near by cordiality despite the far kinship, and the true remote one is that whom is taken away by cordiality despite the near kinship. Nothing is closer to the body than the hand. Hands may be amputated and cut due to betrayal.

6- He who depends upon Allah's good option for him will not wish to be in a situation other than that which Allah opts for him.

7- Dishonor is less bearable than the fire (of Hell).

8- The good that lacks evil is to thank the grace and to tolerate the misfortune.

9- Imam Hasan(AS) said to a man who had just been cured from a disease: Allah has mentioned you; therefore, you should mention Him, and has pardoned you; therefore, you should thank Him.

10-Imam Hasan(AS) said when he concluded the peace treaty with Muawiya: By Allah, it was not doubt or sorrow that made us stop confronting people of Syria. We could fight the Syrian people with safety and steadfastness. Today, enmity, unfortunately, seized the safety and intolerance seized the steadfastness. When you fought in (the battle of) Siffin, your religion was preceded to your worldly life. Today, your worldly life is preceded to your religion.

11- I do not know anyone who is not foolish in his relation to His Lord.

12-As someone accused him of enjoying haughtiness, Imam Hasan(AS) said: No, I enjoy honor. Allah says: Honor belongs to Allah, His Messenger and the believers. (Holy Qur'an 63:8).

13- Describing the features of one of his virtuous friends, Imam Hasan(AS) said: He was the greatest of people in my eye. The head of his characters that made him great in my eye was the insignificancy of this world in his eyes. He was beyond the power of ignorance.

He extended his hand to no one except the trustful and only for a profit. He was not complaining, showing dissatisfaction, or repining. He spent most of his time with silence; but when he spoke, he was excelling the speakers. He was weak and feeble, but in situations of seriousness, he was as same as an attacking lion. When he was sitting with the scholars, he was abiding by listening more than speaking.

He was not overcome in silence even if he was overcome in speaking. He was not saying what he would not do and was doing what he did not say. When he ignored which of the two matters, which he encountered, was the nearer to his Lord, he used to notice the one that was nearer to his passion so that he would take in the other. He avoided blaming anyone for a matter the like of which might be excused.

14- He who frequents to the mosque will gain one of eight things- a decisive (Quranic) Verse, a useful friend, an original information, an expected mercy, a word that guides to the right, a word that saves from perdition, or a desertion of sins whether shyly or fearfully.

15- People of Quraish visited Imam Hasan(AS) for the birth of a male baby. They said (their usual expression of congratulation in such an occasion): "Enjoy the existence of this knight." He answered, "What is this saying? Who knows, he may be walking." "O son of Allah's Messenger," said Jabir, "What should we say then?" The Imam(AS) answered: To congratulate for a male newborn, you should say: May you thank the Endower, blessed be this gift, and Allah may cause him to attain maturity and bestow upon you with his earnings.

16- As he was asked about chivalry, Imam Hasan(AS) answered: Chivalry is to cling to the religion, recondition the wealth, and fulfill the duties completely.

17- The most discerning sight is that which is most piercing in the good. The most perceptive hearing is that which retains the reminding and makes benefits. The soundest heart is that which is pure from suspicions.

18- As a man asked him for advice, Imam Hasan(AS) said: Avoid praising me because I know myself better than you do. Avoid belying me because the opinions of those whom are belied are valueless. Avoid backbiting anyone before me." As the man asked the Imam's permission to leave, the Imam(AS) permitted him.

19- He who seeks worship should clean himself for it. Decline the recommendable rites if they injure the obligatory ones. Conviction is refuge for safety. He who considers the long journey will surely prepare for it. The intelligent should not cheat those who seek advice. Between the admonition and you lies the screen of haughtiness. Knowledge invalidates the excuses of the learners. Every anticipated(one) asks for respite and every respited busies himself with negligence.

20- O servants of Allah, fear Allah, seek(from Him) seriously and escape(His punishment). Enter upon acting before the befalling of the punishment and the coming of the distroyer of the pleasures. The comfort of this world is not ceaseless, its misfortunes cannot be trusted, and its troubles cannot be avoided. It is surely an unsteady delusion and a slanting pillar.

O servants of Allah, you should therefore take a warning from the examples, learn lessons from the transmitted events, refrain from committing sins for the sake of Paradise, and benefit by the admonitions. Allah is a sufficient protector and supporter, the Book (of Allah) is sufficient arguer and adversary, Paradise is a sufficient reward, and Hell is a sufficient penalty and evil result.

21- When you meet your friends, you should kiss them on the place of light in the forehead.

22- As he passed by some people who were playing and laughing on the Eid-ul-Fitr, Imam Hasan(AS) stopped at them and said:

Allah has made the month of Ramadan the racetrack of His creatures so that they will compete with each other in acts of obedience to Him to attain His satisfaction. Some people preceded others and could win, while others dropped behind and failed. How strange that who plays and laughs on the day when the good-doers are rewarded and the wrongdoers are losing is! By Allah I take the oath, if the cover is removed, they will realize that the good-doers are engaged in their advantages and the evildoers are engaged in their sins. The Imam(a) then left.

Source:Tuhaf al-Uqool

The Character Of The Holy Prophet Before The Actualization Of The Prophetic Mission

The Principle Of Harmony

Psychologists believe that the environment lays the foundations of people's character and their way of thinking and that the principle of harmony causes the people to follow the society's dominant patterns of thought and behaviour. [59]

Although some of these psychologists have gone to extremes in this matter and have regarded this theory as a general and all-embracing principle, according to which all social phenomena without exception may be analyzed, the principle of the effect of the society on people's morale is undeniable.

Therefore, an environment of virtue and health produces pious and normal offspring, and a corrupt, deviated society will naturally lead people into the pit of corruption and deviation.

Thus, those who remain untouched by the society's deviating factors, must be exceptional people. 

The Environment Of Arabia Before The Advent Of Islam

At that time, the whole world, especially Arabia, was steeped in ignorance, corruption, and turmoil. The Arabs were suffering immensely from superstitions and unchasteness. Ignorance had darkened the lives of the Arabs, who were leading tormented lives. Plunder and murder were quite prevalent - plunder of the people's meager properties and unjust killing!
Most shameful of all was their worship of lifeless statues -idols. [60] 

False beliefs and class differences were strong. What was lacking was law and justice. The apathetic, wealthy people amassed wealth by exploiting the weak and by overcharging the orphan and the widow. They lorded over the poor class and exploited them.
Their manners in business were so illogical and unjust that they would hold women responsible for their husbands' debts and would detain the husbands for the indebtedness of their poor wives . [61]

Instead of acquiring knowledge and virtue, they prided them¬selves in their ancestors and in the large numbers of their relatives; sometimes they even went to cemeteries [62] and counted the number of their dead relatives to prove there were more people in their tribe than in other tribes.

Murder, bloodshed, drinking, and illegitimate sexual intercourse were quite ordinary and commonplace. [63] Amr ul-Qays, the famous Arab poet, discussed his satanic sexual relationships with his cousin 'Anizah. Curiously, such poems were ranked among the greatest works of literature and were hung in the Ka'aba. [64]

Such was the situation and moral conditions of a miserable society out of whose dark horizon came the light of Islam.It is crystal clear that a person who not only is not affected by such a corrosive society, but also grieves over it and attempts to combat it, possesses a great divine character and is competent to lead people and guide them onto the path of salvation: 

Prophets Were Not Products Of Their Environments: They Created Them

All went to the idol-temples except the Prophet who, without being taught by anybody, made his way to Mount Hira, the mountain where he devotedly worshipped the Creator of the universe and praised His glory and power. [65]

'And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted (29:48).

Favoured by Almighty God, he distinguished his path from the very beginning, denounced the wrong manners of his people without any hesitation or fear, and proceeded against those wrong deeds and beliefs. [66]

Not only was not one single moment of his blessed life spent in idolatry, but, as we have already mentioned, he hated to hear the names of idols. [67]
His chasteness and purity were known to all. His extreme honesty led the people to give him the title of 'the Trustworthy', and this great virtue led Khadija to trust him with her commercial property.

The behaviour of the Prophet toward the people and his manners were so pleasant and excellent that they attracted all people. 'Ammar said, 'The Prophet and I were engaged as shepherds before the advent of the prophetic mission. One day I suggested to him, 'Let's go to the Fakh pasturage'. He agreed.

'The next day I went there and saw that he had preceded me but prevented his sheep from grazing there. I asked him the reason. He replied, 'I did not wish my sheep to graze here before your sheep because we had taken this decision together' . [68]


Thus the Prophet took a different direction than his people and was by no means infatuated with tribal customs and moods. In reality, under the control of the divine power, he advanced on his path of evolution and perfection.

For all these reasons, people had great respect for him and relied heavily on his views in solving their problems.

The Installation Of The Black Stone

When the Holy Prophet was 30 years old, the Quraysh decided to repair the House of God, the Ka'aba, and since all the tribes of the Quraysh wished to have the honour of this great task, each took on the task of repairing one part of the House of God.

First Walid started to demolish the House and then the others helped him until the pillars that the Prophet Abraham (peace be upon him) had laid down, appeared. Now it was the time for the reconstruction of the Holy House, and each tribe undertook one part of it. When the process of construction reached the point where the Black Stone was to be installed, severe disputes arose among the Quraysh tribes. All of them wanted to have the honour of completing the task.

Little by little, the dispute turned into harsh enmity, and the various tribes got ready for a bloody war. The sons of Abdul Dar filled a large jar with blood and put their hands into it, thereby giving each other a pledge of death at the battlefield.

This terrible discord went on for four or five days until Abu Amayah, who was the oldest of the Quraysh, said, 'My proposal is that we select the first person who enters the mosque as an arbiter and that all of us accept his view on the problem so it will be solved'.

The Quraysh accepted his proposal and waited to see who would enter the mosque first. Suddenly the Holy Prophet of Islam came in. As soon as the people caught sight of him, they said, 'This is the Trustworthy one. This is Muhammad. We will accept his decision'.

The Prophet did not know about the matter. When they explained their problem to him, he said, 'Bring me a piece of cloth'. Although the Quraysh did not know what he meant by that order, they brought the cloth immediately. 

The Holy Prophet spread the cloth, put the Black Stone in the middle of it, and said, 'Each tribe should take hold of one side of the cloth so all can share in the honour'. The Quraysh did as he had told them and lifted the Black Stone to the point where it was to be installed. Then the Holy Prophet, who observed that if he let any of them install it, conflict and disputes would arise, himself lifted the Black Stone and installed it in its place. Through this excellent device, he put an end to the terrible enmity and conflicts. [69]

This incident clearly demonstrates the supreme character of the Holy Prophet of Islam and his excellent thought and intelligence, which ended a serious dispute without any bloodshed.

Notes :

[59]. Rahbarani Buzurg va Masuliathayih Buzurgtar, second edition, p.37.
[60]. Will Durant, Persian translation, Vol. 11, pp. 1-10; A!-Durrat u!-biyda fi Sharhi Khutbati Fatimati 'l-Zahra, pp. 27, 54.
[61]. Da'irat ul-Ma'arif, Farid Vajdi, Vol. 6, p.250.
[62]. Majma' ul-Bayan, Vol. 10, p.534, new edition.
[63]. Al-'Asr ul-Jahili, Dr. Sufi Diyf, fifth edition in Egypt, p.70.
[64]. Sharh ul-Mu'allaqat ul-Saba'a by Alz-Zuzani, p.3.
[65]. Bihar ul-Amrar, Vol. 18, p.280.
[66]. Ibid., pp.277-281; Nahj ul-Balaghah of Fiydul-Islam, p.802.
[67]. A'lam Alwari, pp.17-18; Bihar ul-Anwar, Vol. 15, p.410. 
[68]. Bihar ul-Amrar, Vol. 16, p.224.
[69]. Sirihi ibn Hisham, Vol. 1, pp.192-197; Bihar ul-Anwar, Vol. 15, pp.337, 412.

Taken From: A Glance at the Life of the Holy Prophet of Islam , by Dar Rah Haqq's Board of Writers , Translated by:  N. Tawheedi

Prof. Ustad Sibt-e-Jafar Zaidi Shaheed

1957-2013

غـسلِ مـیٌت نا کہـنا مـیرے غـسل کو

اُجـلـے ملـبوس کـو مـت کــفـن نام دو

میں چلا ہوں علی(ع) سے ملاقات کو

جــس کـی تھـی آرزو وہ گـھڑی آگـئی

March 18, 2013 

Prominent educationist and the principal of Government Degree College, Qasimabad, Prof Sibte Jafar, was shot dead in a targeted attack in Liaquatabad on Monday.

 

Jafar, 50, had left the college on his motorcycle in the afternoon when two assailants on a motorcycle fired a volley of bullets at him near Arshee Chowk. The injured was taken to Abbasi Shaheed Hospital (ASH), where he succumbed to his injuries, police said. The victim suffered four 9mm bullets in the upper torso. The spent bullet casings have been sent for forensic tests.

 

The victim lived in Khamosh Colony, Gulbahar, and was also a renowned noha khwan of the Shia community, said Liaquatabad SDPO Wajahat Hussain.

 

The professor’s murder sparked a wave of protests first from the college students, who arrived at the hospital demanding the arrest of the killers, and then the leadership of Majlis-e-Wahdat-e-Muslimeen (MWM), which announced three-day mourning. Many of the students present at the ASH said the professor was a respectable man, who was always ready to help the needy students.

 

Eyewitnesses told the police that the two attackers were clad in shalwar-kameez and had small beards, SDPO Hussain said, terming the murder of Jafar a part of the ongoing spree of targeted killings.

 

Only a few days ago, Jafar was posted as the principal at Sirajudaulah College in FC Area, but the notification was later cancelled. The professor had been serving at the Qasimabad degree college for 27 years.

 

Jafar is survived by his wife, a son and two daughters. His funeral will be held at the Amroha Ground in Ancholi after Zuhrain prayers. The murder case was registered at the Liaquatabad police station on the complaint of his son.

 

Liaquatabad SHO Ejaz Qaimkhani was suspended by DIG West Zafar Abbas Bukhari over the murder. Inspector Shaukat Ali was posted in his place.

 

Colleges closed

 

“All his life, Jafar kept an old motorcycle but you needed to call him only once for help in any personal or academic matter and he would arrive at the appointed place,” recalled Prof Mirza Athar Hussain, a former president of the Sindh Professors and Lecturers Association (SPLA).

 

“He was a devoted marsiya khwan and trained hundreds of students in the art,” he said, adding that the slain professor even established an institute to teach the art of writing and reciting marsiya [elegy]. About 5,000 students are enrolled at the institute.

 

Jafar’s students too remember him for his simplicity and love for Urdu poetry, especially in the elegy genre. He was well-versed in Urdu, Arabic and Persian. Jafar also authored several books and wrote thousands of marsiyas and nohas.

 

To protest the murder, professors and lecturers have announced boycotting academic activities on Tuesday across the province, said SPLA President Prof Iftikhar Azmi. All colleges will be closed on Tuesday (today).

 

Three-day mourning

 

Criticising the government, judiciary and law enforcers on their failure to protect Shia citizens, the MWM announced three days of mourning over the untimely deaths of Jafar and senior lawyer Zaheer Abbas Naqvi.

 

MWM Secretary General Allama Raja Nasir Abbas Jafri said the people of Pakistan had lost a great teacher, poet and humanitarian in Jafar. “His brutal murder is tantamount to the murder of Urdu literature and marsiya.”

 

The Shia Ulema Council also condemned the murder of the professor.

Source: http://www.thenews.com.pk/Todays-News-4-166042-Educationist-Sibte-Jafar-shot-dead

A Glance at the Biography of Imam Reza(a.s)

Emam Reza (A.S.), the eighth Shi'ite Emam was born on Thursday 11th Zee al-Qa'adah 148 A.H. /29 December 765 A.D. in Medina. The new-born child was named Ali by his holy father, Emam Musa al-Kazim (A.S.), the seventh Shi'ite Emam. He was divinely entitled al-Reza and his nickname was Abul Hasan.
For many times Emam Musa Al-Kazem (A.S) explicitly introduced his eldest son "Ali" as his immediate successor to accede to the divine position of Emamat.
Subsequent to the martyrdom of his father in Baghdad, on the 25th of Rajab 183 A.H. / 1 September, 799 A. D. in the prison of Abbasid caliph, Harunal_rashid, he attained the holy position of Emamat, when he was thirty five years old, and he held that divine position for twenty years.
Three Abbasid caliphs were his contemporaries: for the first ten years Harun al- Rashid, for next five years Amin and finally for the last five years Ma'mun.


Why Ma'mun invited Eman Reza (A.S.)
After the death of Harun (b, 766 A.D., r. 786-809 A.D.) in 193 A.H./ 809 A.D., Ma'mun fell into conflict with his brother Amin (b 787 A.D., r. 809-813 A.D.), which led to bloody wars and finally the assassination of Amin in 813 A.D./ 198 A.H., after which Ma'mun became caliph.
The Umayyad and the Abbasid caliphs were afraid of the Holy Emams (A.S.), who were publicly recognized as the true and worthy successors of the Messenger of Allah (S.A.W.). The Holy Emams (A.S.), were therefore constantly persecuted and tortured by the ruling caliphs of the time.
Ma'mun thought ot finding a new solution for these difficulties which his Abbasid predecessors had not been able to solve. Ma'mun contrived to invite Emam Reza (A.S.)to Marw, (the city where Ma'mun's seat of caliphate was located) with the evil intention of making false friendship with His Holiness. Thus the cruel Caliph intended to have a direct eye on His Holiness.
In order to have this decision put into effect, Ma'mun forcefully exiled Emam Reza(A.S) from Medina to Marw. On his departure from Medina, Emam Reza (A.S.) gathered the members of his family and enjoined them to shed tears for his last jouney with no return. Holy Emam (A.S.) did not take any member of his household with him to Marw. His Holiness intended to make the people aware of the exile that Ma'mun had intended for him.


Towards Khorasan
According to Ma'muns' commands the direction of Emam Reza (A.S.) caravan from Medina to Marw was predetermined. He arrived in Marw on the 10th of Shawwal in 201 A.H. / 1 May 817 A.D., via Basrah, Khorramshahr, Ahwaz, Rey, Neyshabur, Sanabad and Sarakhs. Throughout his long journey, the Holy Emam (A.S.) was cordially received by the people living in those cities and villages on the route. When His Holiness arrived in Neyshabur he narrated a Hadith Qudsi before an estimated crowd of 120,000 which also included thousands of distinguished scholars and traditionists. This historical and the most famous Hadith Qudsi in known as "Silsilat al-Dhahab". Emam Reza (A.S.) confirmed that worshipping God will be counted as a perfect procedure when it is based on the obedience of the Immaculate Holy Emams (A.S.). This historical statement of Emam Reza (A.S.) implied the presentation and assertion of the Emamat (Socio- religious leadership) of His Holiness.


Emam-e- Zaamin(A.S.)
The 8th Shi'ite Imam, Imam Ali ibne Musa ar-Reza (A.S.) is also called as Imam-e-Zaamin(A.S.).When Muslims go on journeys they take with them something called Imam-e-Zaamin (another name for Imam Reza (A.S.)) which is some money tied in a cloth. This tradition probably came from the time of Imam Reza (A.S.) when people used to carry money with them especially because it had Holy Imam's (A.S.) name on it. As Ma'mun,the Abbasid caliph the contemporary of Imam Reza(A.S.), had coins minted with the name of Imam Reza (A.S.) on them, it was very easy for the Muslims to carry the name of Holy Imam (A.S.) with them, especially when they went on journeys.
Imam Reza (A.S.) is also known as Imam-e- Zaamin (A.S.). Zaamin means "The Guarantor". One day when Imam Reza (A.S.) was on his historical journey from Madina to Marw(Khurasan),while in a jungle the Holy Imam(A.S.) came across a hunter who was about to kill a deer. The deer was trying to get away and when she saw Holy Imam (A.S.), she said something to him.Holy Imam(A.S.) asked the hunter to free the deer so that she could go and feed her little baby deer who were very hungry. Imam Reza(A.S.) also told the hunter that once the deer had fed her babies she would come back. The hunter allowed the deer to go becauseHoly Imam (A.S.) had told him to, but he did not think the deer will come back. But Imam Reza (A.S.)) waited with the hunter until the deer returned with her young ones. The hunter was amazed on witnessing this miraculous event and he set the deer free as a mark of respect for Imam Reza(A.S.).After this historical event Imam Reza(A.S.) became famous as Imam Zaamin(A.S.).
The most famous artist of the contemporary world, Ustad Mahmud Farshchiyan has depicted this historical event in this beautiful masterpiece iconograph entitled "Zaamin-e-Aahu"(The Guarantor of the Deer).


Successorship to Caliphate
His Holiness was welcomed at Marw by the caliph himself and by Fazl ibn Sahl and some distinguished Abbasid nobles in a place a few leagues outside the metropolis. After some days, Ma'mun offered Emam Reza (A.S.), first the caliphate, His Holiness seriously rejected Ma'mun's proposal. Then Ma'mun proposed Emam to accept the successorship to caliphate, the Holy Emam (A.S.) turned down this proposal also but he was finally forced to accept the successorship to caliphate. The Holy Emam (A.S.) put forward certain conditions that he would not interfere in
governmental affairs or in the appointment or dismissal of government agents.


Ritual of Fitr Prayer
In the late Ramadan 202 A.H./ March 817 A.D., Ma'mun requested Emam Reza (A.S.) to conduct the religious service of the celebration of "Fitr Prayers" (Festival at the end of the month of Ramadan) in Marw.
The Holy Emam (A.S.) accepted only with the condition to perform the related ritual just on the basis of the method of the Holy Prophet of Islam (S.A.W.).
Early in the morning of the celebration day of "Fitr", Holy Emam (A.S.) appeared in plain clothing and bare-footed before that congregation and glorified God loudly; saying "Allah Akbar" (God in the Greatest of all.). From every direction of the city the call "Allah Akbar" could be heard because the congregation present there followed His Holiness and shouted "Allah Akbar".
Ma'mun was deeply alarmed by the magnificence and splendour of that demonstration and requested Holy Emam (A.S.) to cease the continuation of that ritual.


The Holy Emam's (A.S.) Scholarly Discourses
Ma'mun often managed sessions of debates to be held in his own royal palace and celebrated scholars of various religions were invited there to exchange and discuss their different views on religious issues,Emam Reza (A.S.) was always victorious in all those debates and soon his opponents recognized the scientific status of His Holiness. Emam Reza (A.S.) directed Muslims to the right path and removed deviated views of the antagonists who endeavoured to distort Islam. In this way the Holy Emam (A.S.) safeguarded and propagated the principles of Islam.


The Holy Emam's (A.S.) Martyrdom
The vicious caliph was scared of the ever-increasing Holy Emam's (A.S.) popularity. Thus he decided to eliminate the Holy Emam (A.S.).
In 203 A.H./ 818 A.D., Ma'mun first imprisoned Emam Reza (A.S.) in Sarakhs. Then the Holy Emam (A.S.) was taken to Sanabad and confined in the palace of Humaid bin Qahtabah. During the morning of the last day of the month of Safar 203 A.H./ 818 A.D., the Holy Emam (A.S.) was poisoned by Ma'mun in that palace. The Holy Emam (A.S.) was seized with intensive pain and languor and in the evening of the same day the holy soul of the innocent Holy Emam (A.S.) departed to heaven. The Holy Emam (A.S.) was buried in the solitude of night at the same place of the palace which His Holiness had prophecied during his first visit to Humaid bin Qahtabah's palace at Sanabad in 201 A.H. / 817 A.D.
Once a small village called Sanabad soon transformed into a great metropolis by the presence of the holy shrine of Emam Reza (A.S.) called as Mashhad al-Reza (tomb sanctuary of Emam Reza (A.S.)., also briefly called Mashhad which is also one of the most extensively visited pilgrimage centers in the world.

POST by: Admin I AM SHIA
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Compiled by : Dr Hyder Reza Zabeth
Coutesy: imamreza.net