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Wallpaper Of Hazrat Imam Husain Ibne Ali (a.s.), Sayyadus Shohada , Ya Aba Abdillah designed by - TEAM110 | Sipah e Mahdi (a.t.f.s.)

The Holy Prophet (peace be upon him and his progeny) has said:

Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars. (Bihar al‑Anwar, vol.2, p.156; Al‑Ikhtasaas, p.2)

The Inferno of Husaini Love

The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu'mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.

Mustadrak al‑Wasail vol 10 pg. 318

Imam Redha (A.S.) said:

The one for whom the day of A'ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al‑Anwar, vol. 44, pg. 284

A'ashura ‑ A Day of Grief

Imam Redha (A.S.) said:

The one for whom the day of A'ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al‑Anwar, vol. 44, pg. 284

Muharram ‑ The Month of Mourning

Imam Redha (A.S.) said:

With the advent of the month of Muharram, my father Imam Kadhim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

Amaali Saduq, pg. 111

Laughing Eyes

The Holy Prophet (S.A.W.) said:

O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.

Bihar al‑Anwar, vol. 44 pg. 193.

Reward of the Martyred Companions

Imam Redha (A.S.) said (to one of his companions):

If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: ' Oh! Would that I had been with them! A great achievement would I have achieved'.

Wasaail al‑Shia'h, vol. 14, pg. 501.

The Customary Mourning

Abu Haroon al‑Makfoof said:

I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again).

Bihar al Anwar vol 44, pg. 287.

Reward for Reciting Poetry about Husain (A.S.)

Imam Sadiq (A.S.) said:

There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Rijal al‑Shaikh al‑ Tusi pg. 189.

Imam Sadiq (A.S.) said:

All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.

Wasail al‑Shiah vol. 10, pg. 469.

Poetry Recitation During the Period of Mourning

Imam Redha (A.S.) said (to De'bil, a poet sincerely devoted to the Ahlul Bayt):

I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt.

Mustadrak al‑Wasail, vol 10, pg. 386.

Shiites‑The Companions and Associates

Imam 'Ali (A.S.) said:

Surely, Allah has chosen for us followers (Shiites), who assist us and are happy at our happiness and are sad in our sadness.

Ghuraral‑Hikam vol. 1, pg. 135.

We the Mourners of Imam Husain (a.s.) are eagerly waiting for the One Who Would Take The Revenge of the innocent Martyrs of Karbala

Paradise ‑ The Recompense of A'zadari

Imam 'Ali Ibn al‑Husain (A.S.) used to say:

Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn 'Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of Paradise.

Yanaabe'al‑Mawaddah, pg. 419.

In Remembrance of the Children of Fatimah (A.S.)

Imam Sajjad (A.S.) said:

Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it.

Bihar al‑Anwar vol. 46, pg. 109.

Mourning in the Houses

For those unable to go for the ziarat of Imam Husain (A.S.) on the day of A'ashura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows:

He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentations and grief over him; the people should meet one another in their homes and offer condolences and consolation to each other over the calamities which befell him.

Kaamil al‑Ziyaraat pg. 175

'Ali (A.S.) Weeps While Grieving the Martyrs of Kerbala

Imam Baqir (A.S.) said:

Amirul Mu'mineen (A.S.), along with two of his companions, happened to pass by Kerbala and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you."

Bihar al Anwar, vol: 98 pg. 258.

Tears ‑ Barrier of Hell

Imam Baqir (A.S.) said:

He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell).

Al‑Ghadeer vol. 2, pg. 202.

Twenty Years of Weeping!

Imam Sadiq (A.S.) said:

`As for A'li Ibn al‑Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Kerbala); never would any food be placed before him except that he would begin to weep.

Bihar al Anwar, vol 46, pg. 108

The Etiquette of Mourning

Imam Sadiq (A.S.) said:

When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W), whereupon he said, " The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief‑stricken for you"

Bihar al‑Anwar vol: 22 , pg. : 157.

Tearful Eyes

Imam Sadiq (A.S.) said:

He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.

Bihar al Anwar vol. 44, pg. 185.

Husaini Gatherings

Imam Sadiq (A.S.) said to Fudhail:

Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes. The Imam then said: I approve of these sittings. So keep our `issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission!

Wasail al‑Shiah , vol. 10, pg. 391.

Invaluable Tears

Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)):

May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death.

Wasail al‑Shia, vol., 10, pg. 397

Scalded Hearts

Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows):

O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.

Bihar al‑Anwar vol 98 , pg. 8.

Tears over the Oppressed State of the Shiites

Imam Sadiq (A.S.) said:

He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accommodate him in paradise for a long time.

Amali Sheikh al Mufid, pg. 175.

Weeping of the Sky

Imam Sadiq (A.S.) said:

O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)

Mustadrakal‑Wasail, vol 1 pg. 391

The Holy Prophet and Weeping over the Martyrs

Imam Sadiq (A.S.) said:

After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: " They used to converse with me and were intimate with me and (now) both of them have departed together".

Man La Yahdhuruhu al‑Faqih, vol. 1, pg. 177

Sympathy for Ahlulbayt

Imam Sadiq (A.S.) said:

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his grief for us, is i'baadat (worship of Allah) and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) then added: This tradition ought to be written in gold.

Amaali al‑Shaikh al‑Mufid, pg. 338.

Mourning Angels

Imam Sadiq (A.S.) said:

Allah has appointed to the grave of Imam Husain (A.S.), four thousand anguished and grief‑stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.

Kamil al‑ziyaraat, pg. 119.

Weeping over Husain (A.S.)

Imam Redha (A.S.) said (to Rayyan Ibn Shabib):

O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.

Bihar al Anwar, vol. 94, pg. 286.

Gatherings in Remembrance of the Imams

Imam Redha (A.S.) said:

He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

Bihar alAnwar vol 4 pg. 178.

Benefits of Weeping over Husain (A.S.)

Imam Redha (A.S.) said:

Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.

Bihar al‑Anwar vol: 94, pg. 184.

Forgiveness of Sins

Imam Redha (A.S.) said:

O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.

Amali Saduq, pg. 111.

Intimacy with the Progeny

Imam Redha (A.S.) said (to Ibn Shabib):

O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.

Wasaail al‑Shiah, vol. 14 pg. 502.

Awaiting For The Revenge Of the Martyrs of Karbala - Sipah e Mahdi a.t.f.s. Designed By TEAM110

Day of A'ashura

Imam Redha (A.S.) said:

One who refrains from seeking his (worldly) desires on the day of A'ashura, Allah shall grant him his desires of this world and the hereafter.

Wasaail al Shiah, 14, pg. 504,

Pilgrim of Husain (A.S.)

Imam Sadiq (A.S.) said:

The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.

Wasaail al‑Shia'h, vol 14, pg. 412.

Husain (A.S.) Seeks Forgiveness for his Pilgrims

(Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.)), Imam Sadiq (A.S.) said:

One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Bihar al‑Anwar vol. 44, pg. 181

Intercession on Day of Judgment

The Holy Prophet (S.A.W.) (said to H. Fatimah (A.S.)):

On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.

Bihar al‑Anwar vol. 94 pg. 192,

Imam Sadiq (A.S.) on Day of A'ashura

A'bdullah Ibn Sinaan says:

I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of A'ashura and found him pale and grief‑stricken, with tears streaming from his eyes like falling pearls.

Mustadrak al‑ Wasail, vol 6, pg, 279.

Neither Angels nor Prophets

The Holy Prophet (S.A.W.) said:

(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are‑neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".

Mustadrak al‑Wasail, vol 10, pg. 318.

Visiting the Shrine of Imam Husain (A.S.)

Imam Sadiq (A.S.) said:

He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Mighty, The Glorious, better than you know your own children!

Wasaail al Shiah vol 14, pg. 411.

Isa (A.S.) Weeps

Imam A'li (A.S.) said to Ibn A'bbas:

(Once when he happened to pass by Kerbala), Isa (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on, which the son of the Prophet Ahmad (S.A.W.) shall be killed.

Bihar al Anwar vol 44 pg. 252.

All Creatures Weep over Imam Husain (A.S.)

Abu Baseer narrates that Imam Baqir (A.S.) said:

The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)

Kaamil al‑Ziyaaraat, pg. 79.

Islamic Practical Laws: Wuzu and Ghusl

Wuzu is the cause for purification and is a desirable action in all conditions. One of the occasions on which wuzu becomes obligatory is Namaz.

In ablutions, it is essential that, after niyyat, one adheres to its proper sequence. That is, he must first wash the face, then the right hand followed by the left hand. After that, he should do masah (i.e. wiping of front portion of head and the upper portion of the feet).

Lengthwise, it is obligatory to wash the face from the hairline at the top of the forehead, down to the chin. Breadth-wise, one must wash the area of the face covered by stretching the thumb and middle finger.
Then, one must wash the right hand from the elbow up to the fingertips. One must wash from the elbow with the downward motion and should ensure each and every part of the hand is moistened from the elbow to the fingertips, both on the upper as well as the lower side.

After washing the right hand, the left hand must be washed likewise.

Then one must perform the masah, by wiping the front portion of the head with the moisture from the water of the wuzu.
It is not necessary that the masah should be on the scalp i.e. skin of head, it can also be done on the hair of the front portion. If the hair is long, then in this condition, he should do masah on the roots of hair or he should part the hair and do masah on the scalp.
After the masah of the head, with the moisture remaining in the hand, one must do masah of the outward portion of the feet from the tip of the toes to the ankles with the palms. It is preferable that it should be wiped right up to the joint.
Performing wuzu with usurped water or with water about which it is not known whether or not its owner is agreeable for it to be used, is unlawful and void.
Performing wuzu with the water of the pools of madrasas, inns, hotels, etc. by persons who are not staying there is valid in case other persons who are not staying there also usually perform wuzu with that water.
If a place on the body other than the limbs on which wuzu is performed is impure, the wuzu is in order. But to perform namaz, it is necessary to make that place paak.
If there is so much gap between the acts of wuzu that when the person wishes to wash or wipe a place, the wetness of the place already washed or wiped by him has dried up, his wuzu will be void.
It is unlawful to touch the words of Holy Quran with any part of one’s body without performing wuzu – however, there is no harm in touching, its translation in any language without performing wuzu.
One should not touch without wuzu, the names of Allah, regardless of the language in which they may have been written.
If a person performs wuzu or ghusl before the time for prayers in order to be in a state of purity, his wuzu/ghusl is in order.
Wuzu becomes void and invalid on account of the following things:

passing urine or stool or gas
sleep on account of which one’s eyes do not see and ears do not hear
actions on account of which, a person loses his senses, e.g. insanity, intoxication, unconsciousness. And all those actions for which ghusl becomes obligatory; like janaabat, menses (Istehaza), etc.

If there is an open wound, or a fractured bone, on which wuzu has to be performed, and the use of water is not harmful, one should perform wuzu in the usual manner. If the wound or fractured bone has been dressed, and is on the part of the body where water for wuzu is to come in contact, then one can perform Wuzu-e-Jabira, if reopening the dressing and pouring water on the wound is harmful. Wuzu-e-Jabira means to place a pure piece of cloth on the wound and draw a wet hand on the cloth. However, the person must first wash the portion adjacent to the wound in the usual manner.

OBLIGATORY BATHS (GHUSL)

There are seven occasions when ghusl becomes obligatory. Of these, four are for both, men as well as women viz.

Ghusl-e-Janaabat,
ghusl to fulfill a vow (nazr)
ghusl for the corpse (mayyat)
ghusl for the person who touches the corpse (mas-e-mayyat).

The remaining 3 kinds of ghusl are only for women.

Ghusl-e-Hayz
Ghusl-e-Nifaas
Ghusl-e-Istehaazaa

A person becomes unclean (mujnib) due to 2 reasons:

Sexual intercourse
Discharge of semen in a state of sleep or otherwise.

The following five things are unlawful for an unclean person (mujnib):

To touch with any part of one’s body the writing of the Holy Quran, names of Almighty Allah, Prophets and Imams (a.s.)
Entering Masjidul Haraam (Khaana-e-Ka’ba) and Masjidun Nabi (in Medina) although it may simply be entering from one gate and exiting from the other.
To stay in all other mosques and the shrines of the Holy Imams (a.s.). However, there is no harm if a person simply enters through one gate and goes out of another.
To go and place something in the masjid.
To recite verses of the Holy Quran which make prostration obligatory – viz. (i) 32:15, (ii) 41:38, (iii) 53:63, (iv) 96:19.

Ghusl-e-Janaabat by itself is recommended (mustahhab), but becomes obligatory (wajib) for praying namaz or other acts of worship where cleanliness (tahaarat) is a condition.
If one performs Ghusl-e-Janaabat, then there is no need to perform wuzu for offering prayers (namaz).
The period of menses is from 3 days up to 10 days.
During menstruation, a woman should abandon namaz as well as fasting. After she has become pure, it is not wajib for her to offer the namaz lapsed during the period of menses. However she should observe the obligatory fasts missed by her during this period. All those acts, which are unlawful for a mujnib, are unlawful for a haaizah. Having intercourse during menses is unlawful
Divorce during menses is not valid.
After post-menses purity, it is obligatory for her to perform ghusl for namaz and other acts of worship that should be performed with wuzu, ghusl or tayammum.
The initial discharge of blood from the body of a woman, on the delivery of the child, is termed as Nifaas. It is possible that the blood of Nifaas is not discharged for more than a moment, but it doesn’t exceed 10 days. During the period of Nifaas, the order (ahkaam) for women is the same as during Haiz.
If a person (man or woman) brings any part of his/her body in contact with, or touches, the corpse, which has become cold, and has not yet been bathed, then Ghusl-e-Mas-e-Mayyat becomes obligatory on him/her for all acts of worship where cleanliness is a condition
Ghusl-e-Mase Mayyat becomes obligatory even on account of touching the corpse of a dead child or even a stillborn child, who has completed four months.

METHOD OF PERFORMING GHUSL

There are two methods of performing Ghusl,

Sequence bath (Ghusl-e-Tartibi),
Immersion bath (Ghusl-e-Irtemaasi).

GHUSL-E-TARTIBI
After making intention a person should first wash his head and neck, then wash his right side of the body and then the left side. He should be sure that his body has been washed entirely. While washing one side he should also include some portion of the other side with it.

GHUSL-E-IRTEMASI
It is necessary that the entire body should be suspended in water even if it is for a moment. In case a person dives in water with the intention of Ghusl-e-Irtemaasi and his feet touches the ground, then it is obligatory upon him to lift his feet momentarily.

While performing Ghusl it is necessary that the entire body is clean and pure of najasat.
If while performing ghusl a part of body, however small it may be, remains unwashed then the ghusl is batil (invalid). But it is not obligatory to wash the inside of the nose or ears and other places, which are reckoned to be the interior of the body.
Performing Ghusl with usurped water or at an usurped placed makes the ghusl (baatil) void. If a person uses the public bath with the intention of deferring payment to its owner or to avoid paying the charges completely or to pay the charges from money acquired illegally, then his ghusl will be void.
If a person has to perform more than one obligatory (wajib) ghusl, then he can perform one ghusl with multiple intentions (Niyyat).

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Friday, 2 December 2011

Azadari - 40 Hadith

Wednesday, 7 September 2011

Islamic Practical Laws: Wuzu and Ghusl