The Islamic principles and laws are rooted strongly in the firm foundation of perfect nature and common sense. No Islamic rule is contrary to instinct or opposed to the intellect. · In the light of these impeccable principles, where on one hand it is vital to have an overflowing love for Allah (s.w.t.), Holy Prophet (s.a.w.a.) and Ahle Bait (a.s.) at the same time it is equally imperative to have an aversion and dislike towards their enemies. Both these attributes form the basis of religion. . Perhaps, someone may harbour the notion that Islam is all about love and hatred is not within its teachings. Based on this, he may not be convinced to dislike the enemies of Allah, Holy Prophet (s.a.w.a.) and in particular, the enemies of the Ahle Bait (a.s.). If he thinks that this is exactly the opposite of what Islam professes then such an opinion would be irrational and fallacious. Simply because everything is recognized through its opposites. For instance, the day is recognized through the existence of night.
The Holy Quran and disgust towards the enemies :
In the light of Holy Quran, detesting the enemies is a precursor to love and friendship. The verse 256 of Surah al-Baqarah – which is also one stanza of the Ayat al-Kursi – is on the ‘tongue of everyone.
“So whosoever rejects the Taghoot, and accepts Allah and then brings faith then he has certainly fastened himself to a strong rope.”
In this verse, rejection of Taghoot precedes faith in Allah. This makes it clear that belief in Allah is incomplete till the time Taghoot or the powers that disobey Allah are unconditionally and wholly rejected. The testimony of Tauheed (Qalmah), which is the first condition to become a Muslim and a believer, is the most basic testimony from where Islam begins. Here also before accepting Allah, the godhood of the false gods has been categorically refuted. ‘There is no god, but Allah’- rejection has been placed before admission. It’s only after rejecting, does the stage of acceptance’ arrives.
Now let’s focus on the following verses of the Holy Quran.
“Do you (polytheists) really bear witness that there are other gods with Allah? O Prophet Say: I do not bear witness like this. Say: He is only One Allah, and I am free (from it) and strongly dislike what you associate with Allah.”
(Surah Anaam : 19)
The Holy Quran quotes Hazrat Hud (a.s.):
“And he said, I make Allah a Witness . and you all bear evidence that I am free and detest those whom you associate Allah with.”.
(Surah Hud : 54)
Aversion towards the enemies – indispensable for faith
There are similar verses in the Holy Quran that down rightly disapprove of powers other than Allah. It means that for the (perfect) belief in Tauheed it is all the more compelling to express intense dislike against the gods other than Allah. These verses mention the detestation of the gods other than Allah or of those who oppose Allah. The Holy Quran in these verses has explicitly expressed that such people, who are enemies of Allah and Holy Prophet (s.a.w.a.), cannot be befriended and one has to disassociate from them.
. The teachings of Holy Quran are in fact lessons from the school of Ahle Bait (a.s.). Thus, regarding the best of deeds Hazrat Ali (a.s.) says:
“Surely the best of religion is to love someone for the sake of Allah, or to detest someone for the sake of Allah.”
(Ghurar-al-Hikam, Mizaan-al-Hikmah; tradition 3183)
Not only this many scholar who has done justice to his intellect and wisdom and tested his faith at the altar of truth – has indeed made efforts to tread on this path. In this: regard, following is a narrative for the readers. It has been reported by the Ahle Sunnah.. scholar Muttaqi Hindi in his book Kanzul Ummal (tradition No. 64238).
“The best of deeds is to love (someone) because of Allah and hate (someone) because of Allah.”
Once Mamoon asked Imam Ali Reza (a.s.): Please explain what is pure religion, its summary and its essence..
Imam (a.s.), amongst other things, says: “It’s mandatory to love the vicegerents of Allah and similarly to hate and disassociate with the enemies of Allah and the enemies of His guides.’
(Uyoon-e-Akhbaar Ar-Reza, vol 3, pg 121)
This makes it amply clear that in Islam, it is not only obligatory to love Allah, His Messenger (s.a.w.a.) and His vicegerents (a.s.) but it is also compulsory to dislike and disassociate with their enemies. If a person only loves Allah, His Messenger (s.a.w.a.) and His vicegerents (a.s.) and doesn’t despise their enemies then his faith is flawed and, terminologically speaking, he is a hypocrite.
This love and hatred is so important that, Allah revealed to Hazrat Moosa (a.s.): 0 Moosa (a.s.) what have you done for Me?
Hazrat Moosa (a.s.) replied: My Lord. I have offered namaz in Your service, observed fasts for You, spent money in Your way, and I remember You at all times.
Allah said: Namaz is a sign of truth for you. Fasting will save you from the hell fire. Spending in My way will provide you shade in the form of a lush tree on the Day of Judgment. But tell me, what deed have you exclusively performed for Me?
Hazrat Moosa (a.s.) replied: O Allah, only You can enlighten me on this.
Allah said: “Have you made friends with anyone only for My sake? Have you borne enmity with anyone only for My sake?”
(Safinatul Behaar, vol 1, pg 201, Tafseer-e-Namunah, vol 23, pg 473-474)
At that point Hazrat Moosa (a.s.) realized that the best of deeds is to love for the sake of Allah and to bear enmity for the sake of Allah.
Recognising goodness
Hazrat Imam Mohammad Baqir (a.s.) says: If you want to find out whether you hold any good qualities or virtues, then explore your heart. If it is friends with the ones who obey Allah and hates the disobedient and sinners then Allah keeps you as a friend. And if you hate the obeying ones and keep the disobedient and sinners as friends, then you have no merit in you. Then Allah too hates you and dislikes you because a person is always included with his well-wishers.
(Safinatul Behaar, vol 1, pg 201, Tafseer-e-Namunah, vol 23, pg 473-474)
It’s absolutely clear that no one obeys Allah as much as the Ahle Bait (a.s.). They’re so obedient, that obeying them is obeying Allah; loving them means loving Allah. Now, when these noble personalities are a genuine manifestation of obedience and love of Allah, then anyone who is their antagonist is (in reality) disobeying Allah and is an enemy of Allah. Therefore if anyone wants to test himself and wants to know whether any goodness exists in him then he should see how much love he has in his heart for Holy Prophet (s.a.w.a.) and his progeny (a.s.) and how much hatred he has for their enemies. If he does sense the love but doesn’t harbour hatred against their enemies then he has no goodness in him because, two opposite things – love of Ahle Bait (a.s.) along with attachment with their enemies – cannot find place in one heart. Allah and the false gods cannot gather at one place. It is also a fact that if a heart is attached to the enemies of Ahle Bait (a.s.) and has a soft corner for those enemies, then the love for any other thing may possibly enter such a contaminated heart but the love for the addressees of the “verse of purification” can never enter their heart. . But there has to be some yardstick by which we can measure ourselves and which itself proclaims “This is the right of love and this is the right of hatred”. To quench this thirst our infallible Imams (a.s.) have not only handed us a collection of ziyarats but also taught us the manners of its recitation and familiarized us with its knowledge.
Knowledge of ziyarat
The ziyarats transmitted from our Holy Imams (a.s.) quite beautifully put forward the Islamic teachings. These ziyarats are in fact traditions and reports. The things that have been stated in these ziyaraats are the truth. and reality. It is the responsibility of the lovers of Ahle Bait (a.s.) to accept; measure and reorganise their fundamental beliefs, religious rulings and morals in the light of these ziyaraats. These ziyaraats act as a mirror of Islamic teachings, based on which a person can methodically live every phase of his life according to the manners of the Ahle: Bait (a.s.).
From the point of view of “chain of narration”, most ziyaraat are reliable and authentic but amongst these ziyaraat Ziyarat-e-Ashura and Ziyarat-e-Jaamea Kabeera – have a special status. These ziyaraat are absolutely reliable and authentic from the narration perspective. The Imam (a.s.) – . particularly Imam-e-Zamana (a.t.f.s.) – have stressed on reciting these ziyaraat regularly. It is the result of the emphasis of Holy Imams (a.s.) that the scholars of every era have been particular about the recitation to these ziyaraat. The uninterrupted practice of the noble ulema is another proof that these ziyaraat are reliable and authentic. Brevity notwithstanding, we’ve still got the good fortune of presenting a few sentences of Ziyarat-e-Ashura and Ziyarat-e-Jaamea.
Ziyarat-e-Ashura and aversion with the enemies
1. There are seven places in Ziyarat-e-Ashura where disassociating with the enemies has been mentioned. It is not a repetition but it underlines the importance of disassociation. It should also be kept in mind that disassociation and curse are perpetual duties. After cursing the killers and enemies this is the sentence that follows:
“I turn to Allah and you (Ahle Bàit (a.s., and declare my disassociation from them, their supporters, their followers and their friends.”
This sentence doesn’t just convey a revulsion for those who oppressed Imam Husain (a.s.) and martyred him but even those who tread in their footsteps or are obeying them or keeping them as friends. That is because these kinds of people keep appearing up in every era. On this basis it is necessary to disassociate with them in every era.
2. “O Aba Abdillah! I seek nearness to Allah, His Messenger (s.a.w.a.), Ameerul Momineen (a.s.), Janabe Fatemah (s.a.), Imam Hasan (a.s.) and you.”
(Take note: Nearness to Allah and the pious Panjetan (a.s.). Are there more pious personalities than Allah and the pious Panjetan (a.s.) for one to gain proximity? And if there is anything that can cause nearness, then what can be more important than this? It should also be kept in mind that these lines of the ziyarat are not just uttered by sinners but even the Infallibles (a.s.) who themselves are extremely close to Allah. This sentence makes it apparent that the object is to seek more and . more closeness with Allah and Panjetan (a.s.) and this way it should be done. Therefore, if this sentence is the means to get closer to Allah and Panjetan (a.s.) then what can be more reliable for the nation other than this?)
“Through your love and attachment and by disassociating and despising those who laid the foundation of this heinous oppression and even from those who constructed a premise on this foundation and from those who treaded this path of oppression – those who oppressed you and your shias.”
3, 4, 5:
(The word ‘disassociation’ is used thrice in these few sentences. This makes it clear that how essential it is to disassociate with the enemies of Allah, Holy Prophet (s.a.w.a.) and the Ahle Bait (a.s.)).
“I declare my complete detachment from all of them (the enemies) and then (first) seek nearness to Allah and . then wish to seek nearness to you. Then through your love and patronage, and through the love of your friends, cut off all links with all those who are your enemies and those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends.”
As these lines of the ziyarats suggests, not only is the love and attachment with Ahle Bait (a.s.) and detachment from their enemies the source of gaining closeness to Allah and Ahle Bait (a.s.) but even attachment and detachment with the friends and enemies of the followers of Ahle Bait (a.s.) respectively is the ground to seek nearness to Allah. Thus, till the time the followers of Ahle Bait (a.s.) and the cronies of their enemies are present, the cycle of love and disassociation will continue because these kind of people can be found everywhere, hence love and disassociation is mandatory.
6. “I make a plea with Allah to acquaint (me) with the awareness that perceives you and your friends and bestow (me) honour and nobility and the great sustenance of disassociating with your enemies, to allow me to be with you in this world and the Hereafter.”
Nobody enjoys a higher rank than Prophet Mohammad (s.a.w.a.) and his progeny (a.s.) in this world and the hereafter – neither any prophet nor any messenger or a martyr or any angel who is in close proximity (with Allah) or any worshipper. The highest rank and status is for Prophet Mohammad (s.á.w.a.) and his progeny (a.s.) in this world and what does one say about the hereafter where even those personalities that are close to Allah will be left envious after witnessing the magnificence and position of Prophet Mohammad (s.a.w.a.) and his progeny (a.s.). There are two conditions that need to be fulfilled for one to stay on this greatest of stages along with these great personalities. First is to get acquainted with their friends and other to disassociate with their enemies. One needs a pair of wings to fly. It is impossible to take flight with just one wing. To attain nearness to Allah and be on the same path as Prophet Mohammad (s.a.w.a.) and his progeny (a.s.), which is of the highest order, it is compulsory to have two wings – one wing will be of wilayat and love and the other of disassociating with their enemies. Even if one of the wings gets paralyzed or is weak, then that person will be left flapping his wings in the depths.
7. “O My Allah, I seek nearness in Your Holy Presence, today, at this place, rather daily in my life, I disassociate myself (with the enemies of Ahle Bait (a.s.)] .by cursing them and sending salutations on Your Prophet (s.a.w.a.) and his progeny (a.s.) through love and their mastership.”
Here too, two things have been emphasized upon for seeking nearness to Allah, first love and then disassociation. But, with the addition that the nearness sought is not for a day or for a specific place but for ‘Ayyaame Hayaati’ the entire life. and daily, which means that whenever one intends to seek nearness to Allah or the intention is to present oneself in Allah’s presence, then these two things are obligatory.
In Mafaatiul Jinan, under the chapter of ziyarat of Imam Husain (a.s.), Shaikh Abbas Qumi (r.a.) writes that this ziyarat has been narrated by Imam Ja’far Sadeq (a.s.) through Janab Yunus ibn Zabeeyan. From the chain of narration perspective, this ziyarat is unquestionably reliable and authentic. This is an excellent ziyarat and, in which the affliction that befell on Imam Husain’s (a.s.) and his greatness and vastitude has been extensively cited along with the grandness, means and source of Ahle Bait ‘s (a.s.) in the universal order. It has also been clearly elucidated that whatever is bestowed from Allah’s side is through Mohammad (s.a.w.a.) and his progeny (a.s.). This is the last sentence of the ziyarat which is repeated thrice:
I, for Allah’s sake, declare complete disassociation with those who opposed you.
salty such that its sweetness completely vanished. And certainly, the land of Karbala and the river Euphrates (Furaat) were the first land and water body respectively which Allah – Blessed and High Be He – considered holy and blessed. Then He ordered it: Speak of whatever excellence Allah has bestowed you with. Then it replied, when all the lands and waters were boasting over each other, then Karbala said – I am the sacred and blessed land of Allah. There is cure in my soil and water. But I do not pride over this. Rather I am humbled and feel ordinary in front of the One who has bestowed me with this excellence. I do not pride over others either. On the contrary, I am thankful to Allah. Due to its humility : and expressing gratefulness to Allah, He increased its honour and sanctity through Imam Husain (a.s.) and his (a.s.) companions. Then Imam Sadiq (a.s.) said: Allah elevates the one who is humble before Him and degrades the one who are proud.”
[Behaarul Anwaar, vol. 101, p. 109, H. 17 narrating from Kamil-uz-Ziyaraat by Ibn Qulawayh (r.a.)]
2) Imam Baqir (a.s.) said:
“Allah, Blessed and High Be He, created the land of Karbala twenty four thousand years before He created the Holy Kaaba and blessed it with honour and sanctity. This land (Karbala) was blessed and sanctified before the creation of anyone and will remain so always such that Allah will make it the best land and the best abode in Paradise where Allah shall make His friends reside.”
[Behaarul Anwaar, vol. 101, p. 107, H. 5]
3) In another tradition, Imam Sadiq (a.s.)
says: “When the land of the Holy Kaaba expressed pride and arrogance for the fact that the House of Allah was. built on it then Allah revealed to it: Be quiet! If it was not for the soil of Karbala, i would have not honoured you and if it was not for the one whom Karbala has embraced in its arms, I would have neither created you nor this house (Holy Kaaba) about which you feel so proud. Hence, be humble, lowly, modest and obedient like the land of Karbala and never be proud or arrogant or else you shall be destroyed and burnt in the Hell-fire.”
[Behaarul Anwaar, vol. 101, p. 106-107, H. 3]
The author of Tafseer-e-Mizaan (a.s.) Allamah Syed Mohammad Husain Tabatabai (may Allah elevate his status) has recited a beautiful couplet of Allamah Bahrul Uloom (r.a.) at Karbala, the meaning of which is From the conversation between Karbala and Kaaba The high status of Karbala is evident
4) Hazrat Imam Jafar Sadiq (a.s.) said:
“Perform the ziyarat of Karbala and never neglect it… there is not a night which passes except that Jibraeel (a.s.) and Mikaeel (a.s.) do not go for the visitation (ziyarat) of Imam Husain (a.s.)”
(Behaarul Anwaar, vol. 101, p. 109, H. 16]
This topic is very vast and it is not possible to discuss all its facets in this article. Those who are interested in its deep study can refer to Behaarul Anwaar, Kamil-uz-Ziyaraat, books on Maqtal and Al Qaem Al Muntazar (Muharram special issue).:
“Peace be upon the one for whom the angels of the sky wept.”
The word ‘bakat’ is a verb, the root of which is ‘b-k-y’ and the infinitive is ‘bukaa’ meaning ‘to cry. It is the fourth seegha of past tense and due to ilteqa-e-sakinain (combining of two sakin alphabets) the ‘y’ is dropped. It is feminine because ‘malaeka’ which is the Jam’-e- Mukassar’ (plural) of the word ‘malak’ is the doer of the action. ‘Malak’ means angel and ‘malaeka’ implies many angels. In the light of reliable traditions which both Shia and Sunni scholars have narrated the angels of the sky, wild animals, birds, fishes in the seas and every human being whose heart is alive weeps for Imam Husain (a.s.). Indeed, the one who does not cry for Imam Husain (a.s.) is worse than an animal and his heart is insensitive.
Imam Sadiq (a.s.) says, “Perform the ziyarat of Imam Husain (a.s.) even if it is every year… indeed Allah has appointed four thousand angels at the grave of Imam Husain (a.s.). who cry for him (a.s.) and accompany whoever comes to visit him (a.s.) till such time that the visitor does not return to his family. If the visitor falls ill then they (the angels) attend to him and if he dies then they participate in his funeral. They pray for his forgiveness and mercy.”
[Behaarul Anwaar, vol. 101, p. 2, H. 3]
In another tradition, Imam Sadiq (a.s.) asked Sadeer:
“O Sadeer! Do you visit the shrine of Imam Husain (a.s.) daily? I said: No. Imam (a.s.) replied: You have not fulfilled the right of our love. Do you visit him (a.s.) on Fridays? / said: No. Do you visit him (a.s.) once a month? I said: No. Do you visit him (a.s.) once a year? / said: Yes, sometimes. Then Imam (a.s.) replied: O Sadeer! You have been cruel to Imam Husain la.s.). Do you not know that there are one thousand angels of Allah who visit the shrine of Imam Husain (a.s.) while their wings are scattered, throwing mud on their heads, lamenting, reciting eulogies. Neither do they feel tired nor do they stop. The reward of their weeping is given to the visitor of Imam Husain (a.s.).”
[Behaarul Anwaar, vol. 101, p. 6, H. 24)
“Peace be upon the one who has a chaste progeny.”
Zurriyat’ implies children. Actually, small children are called ‘zurriyat’ but in common parlance it is used for all children (whether they are big or small). Although it is a plural word but its use is appropriate for both singular and plural. Terminologically, three views concerning the meaning of ‘zurriyat’. are found:
(1) It is derived from ‘zar’un’ which means ‘to give birth’ and ‘to spread’. Its ‘hamzah’ is bearing a ‘harkat’ like in the case of ‘rawaiyyah’ and ‘bariyyah’.
(2) its original word is ‘zurwiyah’:
(3) ‘Zarrun’ which means ‘to disperse’ and is on the scale of ‘fu’liyyah’ like ‘qumriyyah’. ‘Zurara’ and ‘zurriyaat’ are plural.
[Loghaat-ul-Arab]
The second word is ‘al-azkiyaa’ which is the plural of ‘zaki’. ‘Zaki’ is ‘sifat-emushabbahatun bil fe’l as well as ‘seegha mubaligha’ (used for emphasis & exaggeration) and is on the scale of ‘fa’eel’. “Zaki’ means pure and untainted.
Pay attention to the sentence. Here, Imam-e-Asr (a.t.f.s.) is saying:
“All the children of Imam Husain (a.s.), small or big, are pure and chaste – right from Imam Zainul Abideen (a.s.) to Janabe Ali Asghar (a.s.). One can never imagine an iota of evil, sins and immorality – neither in their words, thoughts or deeds”
“Peace be upon the chiefs of the religion.”.
‘Ya’soob’ is derived from the root word ‘a’-s-b’ and its meaning is ‘a chief’ and ‘a leader’. Here, Imam (a.s.) has been referred to as á chief and leader of religion’. There is no doubt that Imam (a.s.) is the leader of religion, faith and believers. This title was used for the very first time for Ameerul Momineen Hazrat Ali ibn Abi Talib (a.s.) and thereafter for all the other Infallible Imams (a.s.).
“Peace be upon the shelter of the Proofs (of Allah).”
The word ‘manaazil is the plural of ‘manzil’ which means shelter, destination, resting place, etc. ‘Baraaheen’ is the plural of ‘burhaan’ which is derived from the root ‘b-r-h’ meaning proof and argument and is on the scale of ‘fu’laan’ like ‘rujhaan’. Some interpret the meaning of this word as ‘white’ or ‘luminous’. ‘Burhaan’ is that proof which is the strongest among all proofs and always demands the truth. It should be known that any proof is of five types:
(1) One which always demands the truth.
(2) One which always demands falsehood.
(3) One which is nearer to the truth.
(4) One which is closer to falsehood.
(5) One which demands truth and falsehood
equally.
There is no scope for anything except the truth in the word ‘burhaan’. The Noble Quran has used this word on eight occasions. Rather, one of the blessed names of the Holy Quran is, ‘Burhaan’. Under the light of this discussion, the Ahle Bait (a.s.) have been referred to as ‘manaazilil baraaheen’ in this part of the ziyarat. It means that they are those holy personalities who have encompassed all the Divine proofs and arguments which are nothing but true, firm, : . unambiguous and radiant. They are the shelter and asylum of those proofs. In other words, if one wishes to distinguish between truth and falsehood and wants to establish the truth and overturn falsehood, then he should come to the door of Mohammad (s.a.w.a.) and his progeny (a.s.) and seek the truth from them. There is no alternative apart from this.
The Holy Quran says, “And what is there after truth other than error.”
[Surah Yunus (10), verse 32]
“Peace be upon the Imams, the leaders (of mankind).”
The word ‘aimmah’ is the plural of Imam’ and is on the scale of ‘af’ilah’ and ‘saadaat’ is the plural of ‘sayyid’. An ‘Imam’ is the one who is always in front and leads the way and a ‘sayyid’ is a chief and a master. Although it. is not possible to discuss ‘Imam’ and Imamate’, it would not be improper that if we briefly glance through the position of an Imam, the windows of its meanings and true recognition will be opened for us. Hence, as per the Shia viewpoint, Hazrat Imam Ali Reza (a.s.) says,
“Who is he that can recognize the Imam, or can possibly select him? It is very far from the truth (the ability to select an Imam). Intellects have gone astray, intelligence is. confused, people are amazed, eyes have become dull and tired, the great ones have been humbled, the sagacious ones have become bewildered and bemused, the forbearing one have lost patience, the orators have become speechless, the intelligent ones have become ignorant, the poets have become dumbfounded, literateurs have become helpless, people of eloquence have turned wordless in speaking about of the aspects of his (an Imam who is appointed by Allah) status or any virtue among his virtues. Instead they have all confessed their inability and inadequacy.”
(Al-Kaafi, vol. 1, p. 201)
When we go through the traditions of Ahle Bait (a.s.), we find that various ranks, and grades have been attributed to Holy Prophet (s.a.w.a.). All of them highlight the greatness of Holy Prophet (sia.w.a). There are traditions that speak about his physical appearance, spirituality, his conduct, description of his creation, beginning of the creation, his light creation, etc. All of these attributes are applicable even for an Imam – like his lineage, knowledge, divine leadership (from both creation and religious aspect), creation, birth, etc. To conclude the entire discussion, it must be necessarily said that had the Muslims acquired the correct and true recognition of the Infallible Imams (a.s.) especially that of Ameerul Momineen Ali (a.s.) and his progeny, then neither the events at Saqifah. nor the event of Karbala would have occurred. Islam and Muslims would have been respected everywhere and the religion and book of Allah would have ruled the world. But alas!!!
(To be continued Insha Allah in the next issue)
