*Maymun Abi Abdullah Bayan Karte Hain Ke Mene Hazrat Zaid Bin Arqam Ko Ye Kehte Hue Suna Hum Rasoolullah ﷺ Ke Saath Ek Waadi Jise Wadi e Khum Kaha Jata Tha Me Utrey, Pas Aap ﷺ Ne Namaz Ka Hukum Diya Aur Sakht Garmi Me Jama’at Karwayi Phir Hame Khutbah Diya, Rasoolullah ﷺ Ko Suraj Ki Garmi Se Bachane Ke Liye Darakht Par Kapda Latka Kar Saya Kiya Gaya Aap ﷺ Ne Farmaya Kya Tum Nahi Jante Ya Is Baat Ki Gawahi Nahi Dete Ke Me Har Momin Ki Jaan Se Qarib Tar Hun ? Logo Ne Kaha Kyu Nahi Aap ﷺ Ne Farmaya Pas Jiska Me Maula Hun Uska Ali Maula Hai Aey Allah Tu Usse Adawat Rakh Jo Isse Adawat Rakhe Aur Use Dost Rakh Jo Ise Dost Rakhe…*
📚 *Reference* 📚
*1.* Kanzul Ummal, 36845. *2.* Al Muajjam Al Kabeer, 5068. *3.* Tarikh Dimashq, Ibn Asakir, 166. *4.* Bayhaqi, Sunan Al Kubra, 131. *5.* Ahmad Ibn Hanbal, Al-Musnad, 372.
*Ummul Momineen Hazrat Sayyeda Umme Salma Salamullah Alaiha Ki Mola e Kaynat Mola Imaam Ali Alahis Salam Se Muhabbat*
Jab Ameer ul Momineen Sayyedna Ali Alahis Salam Basra Ki Janib Rawana Hue To Mulaqat Ke Liye Ummul Momineen Sayyeda Umme Salma Salamullah Alaiha Ke Pas Aaye To Sayyeda Umme Salma Ne Dua Dete Hue Kaha Aap Allah Ki Hifz o Amaan Me Jaye *Khuda Ki Qasam! Beshak Aap Hi Haq Par Hain Aur Haq Aapke Saath Hai,* Rasoolullah ﷺ Ne Hume Gharon Me Thehrne Ka Hukm Diya Hain Agar Allah Aur Uske Rasool Ki Nafarmani Ka Dar Na Hota To Me Bazate Khud Aapke Humrah Chalti Taham Me Apne Bete Umar Ko Aapke Saath Rawana Karti Hun Jo Mujhe Meri Jaan Se Bhi Zada Azeez Hai…
Al-Baghdadi was born in 980 in Baghdad and was a polymath in Islamic society. He studied and taught Islamic jurisprudence from the Shafi’i school of thought, one of the four schools of legal thought in Sunni Islam, and was a jurist, specializing in inheritance law [12]. Further, he was interested in arithmetic and number theory, having produced two books: Kitab fi’l-misaha, or The Book in Measurements, and al-Takmila fi’l Hisab, or The Completion in Arithmetic. He may have been the first in history to study equivalent numbers in detail.
Introduction to Equivalent Numbers
Equivalent numbers are numbers such that the sum of their proper divisors are equal. For instance, 159 and 559 are proper divisors, since the proper divisors of 159 and 559 both sum to 57:
go (159) = 1+3+53 = 57
and
= do (559) 1+13+ 43 = 57.
We now turn our attention to Al-Baghdadi, whose brilliance will be shown soon.
If a living, receptive mind is rated as the mainstay of the Islam character, and if the Messenger of Allah [s] and the guiding Imams of Ahlul-Bayt [a] had ascended to the top peg of the ladder of Islamic characteristics due to their direct subjugation to the Divine preparation, Imam Hasan [a], the grandson of the Prophet [s], as well as all of the blessed, guiding Imams [a] were pioneering activists in the sphere of thought. They had no match in that.
This can be attributed to the nature of their upbringing and the care they were favoured with. All of the rightly guided Imams either received their education directly from the Messenger or indirectly from the preceding Imam.
As for the new questions and developments of life, the sublime, inner entity of the Imam himself; and his boundless spirituality, qualified him for self-acquired knowledge. That is why the Muslim orators dubbed the knowledge of the Imams, from the perspective of the “present knowledge”. An Imam wouldn’t need to be tutored or taught by others in this respect. He acquired knowledge by means of direct inspiration.
Inspiration, as it is known, is something different from revelation. Any good-natured reader would realise this fact, through his research into the lives of the Holy Imams [a]. History would never stop hesitantly to say that an Imam found difficulty in any branch of knowledge. Nor, would it say that he couldn’t offer and answer a question, inquiry or problem, either ideological, religious, scientific, or in any other field. Following are a number of reports about Imam Hasan’s [a] vast knowledge.
1. Hasan al-Basri wrote to Imam Hasan [a], asking him about the Divine decree. The grandson of the Messenger of Allah [s] answered him in these words:
“Mind you, he who does not believe that all sudden incidents that happen, be they good or bad, are known earlier by Allah, is an infidel. He who blames sins on Allah, is unchaste. Allah is not obeyed against His will. He is not sinned against by force. He does not leave aside His servants in His Kingdom. He is the Owner of what He gives to them. He is the Powerful over whatever He puts at the disposal of them. Nay, He orders them with no coercion, and prohibits them as a warning. If they opt to obey him, none would stand in their way, and if they choose to sin, He may prevent them from doing it. But if He does not, He is not to blame, because it is not He Who forces them to do it, or compels them into committing it against their will. But He does them a favour by opening their eyes, teaching, warning, ordering and prohibiting them. He does not force them to do what He orders, so as to be like the angels, not does He pressure them to keep away from what He forbids. Allah’s is certainly the conclusive argument. If Allah willed, He would have guided you to the right path…” [10]
By these eloquent, concise words the Imam explains one of the most complicated, and thorny matters of thought. It was so difficult, that many intellectuals were perplexed and at a loss because of it. Moreover, it gave rise to extremely fanatical groups.
Imam Hasan [a], however, expressively shows his profound and pristine knowledge in Islamic sciences. This discloses Imam Hasan’s [a] firm connection with the fountainhead of the Message and its original concepts.
2. “What is asceticism?” the Imam was once asked.
“The desire to be pious and abstemious in this life,” he replied.
“What is forbearance?” he was asked.
“Restraining one’s anger and controlling oneself,” he answered.
“What is righteousness?” he was asked.
“Replacing the bad with the good,” came the answer.
“What is honour?” they asked.
“Being kind to one’s relatives and shouldering people’s burdens of sin.”
What is the succour?” he was asked
“.
“Defending the neighbour, patience in war, and advance during adversities,” he said.
“What is glory?” he was asked.
“Giving while being in debt and forgiving others their offences
“What is manliness?”
.”
“Holding onto the faith, keeping one’s self-respect, being merciful, being kind, giving back people’s trusts, and ingratiating oneself to the people…” [11]
3. A man from Syria asked Imam Hasan [a]:
“What distance is between the right and the falsehood?”
“Four fingers,” the Imam replied. “What you see with your own eye is the right. You may hear a lot of falsehoods with your ear.”
“What distance is between faith and certitude?” the Syrian asked.
“Four fingers,” Imam Hasan [a] again answered. “The faith is what we hear, and certitude is what we see.”
“What is the distance between the sky and the heaven?” asked the Syrian.
“The prayer of the wronged,” replied Imam.
“What is the distance between the east and west?” asked the Syrian.
“A day’s travel of the sun,” said the Imam. [12]
4. Imam Hasan [a] is reported to have said:
“O people! He who is faithful to Allah, taking His words as a beacon, is guided to that which is most upright. Allah helps him to attain righteousness and leads him to goodness. The neighbour of Allah is certainly secure and protected. His enemy is fearful and in failure. Be cautious of Allah’s wrath by much remembrance of Him. Fear Allah by piety and draw close to Allah by obeying Him. He is Near and Answering. Allah, the Blessed and Most High, says:
“And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.”
Holy Qur’an (2:186)
Imam Hasan [a] continued,
“Be obedient to Allah, and have faith in Him. It is unbecoming of him who grasps the greatness of Allah, to be haughty. The loftiness of those who know the greatness of Allah is expressed in their modesty, and those who know the highness of Allah in humbleness before Him. The safety of those who know the power of Allah is expressed in their surrender to Him, undenial after they have known the truth, and not straying after they have been guided. You should know for sure that you will not attain piety until after you have known the nature of guidance. You will not hold onto the covenant of the Book until after you have known those who turned their backs on it. You will not recite it as you should, until after you have known those who tried to distort it. Having known that, you can know the innovations and pretensions, see the lies against Allah and the distortion, and see how those who go astray will fall aside. Do not be influenced by the ignorant. Seek the knowledge from its bearers. They are the light with which one can enlighten oneself. They are the rightful Imams whom one can follow. With their existence, knowledge revives and ignorance fades away. They are those whose knowledge tells you about the non-existence of ignorance in them, the way of their reasoning about the soundness of their judgements, their appearance about their inner self. They do not go against the right, nor do they differ on it. Allah set a sunnah for them, and issued His verdict on them. It is a reminder for those who want to remember. Understand what I say when you hear it, take care to act in compliance with it, and do not try to grasp it as if it were conveyed to you by the word of mouth. It is because the transmitters of the Book are many, but those who preserve it are few. Allah is the One Whose
support is sought.” [13]
5. One day Imam Hasan [a] was asked about politics. He said:
“Politics means observing the rights of Allah and the rights of the living and the rights of the dead. Rights of Allah are that you should obey His orders, and avoid what He forbids. Rights of the living are that you should observe your duty to your brothers, and not tarry in serving your ummah. You should be faithful to the one in authority among you as long as he is faithful to his ummah. You should speak up in his face should he deviate from the right path. Rights of the dead are that you should remember their good deeds and overlook their bad ones. They have a Lord Who shall ask them about whatever they did.”
[10] Tuhaf al-Uqool an Aal al-Rasool [s] (Treasures of Reasons About the Family of the Messenger [s]), chapter of what was reported about Hasan [a], 5th ed., p.166.
[11] Ibid., p.162.
[12] Manaqib Aal Abi-Talib, chapter on the Imamate of Abu-Muhammad al-Hasan [a].
[13] Tuhaf al-Uqool an Aal al-Rasool, chapter of what was reported from Imam Hasan [a], p.163.
“Qazi Fayaz says that there is ijma (Unanimity of Opinion) That the infidels will not benefit from their good deeds. Neither will they get bounties as Reward nor will there be diminution of their Retribution.”
When this tradition doesn’t weigh on the yardstick of the Nusoos e Quran and Ijma, even if its narrators were Siqa (truthful) and Adil (Just), it is not acceptable in any condition. In this instance, the narrator is neither Siqa nor Adil
The fifth point is that the Prophet (s.a.) who was a paragon of kindness could only bring Abu Talib out of the depths of the Hell, but couldn’t help him to get total relief from the Hellfire in the top layer of the Hell! For his selfless and unstinted services ti Islam, if not getting him assigned to the Heaven, atleast he could have been settled in its suburbs! When these type of concessions have been given to Nausherwan despite his infidelity for his sense of justice! Hatim enjoys this concession for his generosity! Even for the sworn enemy of Islam, Abu Lahab, concessions have been recommended. Therefore the well known Ahl e Hadith, Waheed al Zaman, in his book Lugat al Hadith, Bab al Zad, page 12 narrates a tradition that one person dreamt of Abu Lahab saying that he got some water on Mondays. This, he said, was the reward for freeing Toobia, his slave girl, to celebrate the birth of the Prophet (s.a.).— Al Lugat al Hadith, Bab al Daad,Page 12. There is another tradition of similar type. The Prophet (s.a.) saw Abu Lahab in his dream that he was restless with thirst, and he did have something to quench his thirst. The Prophet (s.a.) asked, “What is it that you have to quench your thirst?” Abu Lahab replied, “.Toobia fed you the milk and I had released her from slavery. I have been rewarded for that. “—Tareeq e Yaqoobi, Vol 2, Page 9.
How strange it is the Abu Lahab gets rewarded for his small gesture of releasing a slave girl. Abu Lahab, no doubt, was a sworn enemy of the Prophet (s.a.) and in the forefront of the persons ridiculing and insulting him. He remained stubbornly infidel till his last breath. And Abu Talib, who dedicated his entire life to the care and service of the Prophet (s.a.) there is no acknowledgement of his effort in bringing the Prophet (s.a.) and providing support and protection all along to his mission. In some other traditions it is also said that although Abu Talib will be in the upper echelon of the Hell, his brain would melt and fall near his feet because of the excessive heat of the Hellfire. Can it be imagined that this Retribution will be despite the intercession of the Prophet (s.a.). In return for his sterling services, there is reduction in his Retribution as described above. But please think over what the Prophet (s.a.) has to pray for Abu Huraira’s mother:
Shah Wali Allah writes:
“The Prophet (s.a.) prayed for the conversion of Abu Huraira’s mother, and she became a Muslim the same day!”
Ref: Hujjat Allah al Baligha, Vol 2, Page 578:
How could it be imagined that his prayer for the deliverance of Abu Huraira’s mother was accepted and his prayer wasn’t answered when he http://www.alhassanain.org/english
prayed for Abu Talib, although he was a staunch supporter of the Prophet ( s.a.)’s Cause. Can Umm e Abu Huraira’s being a mother of Abu Huraira be a cause of her deliverance Even if we overlook the services of Abu Talib to the cause of the Prophet (s.a.)’s Creed, should’nt his efforts in the bringing up of Mohammed (s.a.) and protecting him against all odds be sufficient for his deliverance! Who was Umm e Abu Huraira? Just the mother of Abu Huraira who died an infidel!
The fifth justification they advance is through the tradition which says la tawaras bain ahl millatain—two different creeds cannot share inheritance. Therefore they say that a Muslim cannot inherit the assets of an infidel and an infidel likewise cannot be an inheritor of a Muslim. They say that if Abu Talib was a Muslim, Hazrat Ali (a.s.) and Jafar, who were Muslim, wouldn’t have refused to accept Abu Talib’s inheritance. They also say that Aqeel and Talib, who had not embraced Isalm till the time of Abu Talib’s death, inherited his assets. ===
This justification they profer is a mere exaggeration. First of all they refer to an inconclusive and undependable tradition that Ali (a.s) and Jafar had refused to accept the inheritance of their father. Then they refer to another tradition to support their contention that the refusal was because their father died an infidel. The truth is that neither the meaning of the tradition is what they try to give it, nor the two sons ever refused to accept the inheritance. The meaning of this tradition is taken that if the inheritor and the forbear were not of the same Faith, then the inheritance becomes void. The contention is that if the father was a Muslim and the son an infidel, the son would not get the inheritance. Similarly if the son is a Muslim and his father was an infidel, he would’nt accept the inheritance. The inheritance would go void wherever the inheritor and the forbear professed different creeds. In the view of Shia Jurists a Muslim can inherit the assets of his infidel parent, while an infidel is entitled only to the assets of his infidel parent. He doesn’t get anything from the effects of his father if he was a Muslim. This is with a view to maintain the ascendance of Islam. This is also supported by the tradition—Al Islam yaalu wa la yaali ilaih Islam has ascendance over every thing and nothing has ascendance over Islam. Therefore, even if Abu Talib is presumed not a follower of Islam, his Muslim sons cannot be disinherited. If the Islamic law required the Muslim sons of infidel parents to be disinherited, most of the early companions of the Prophet (s.a.) qualify for this treatment. The history, however, has not been able to throw one example of a companion getting disinherited on the demise of his infidel father! Does this not indicate that, perhaps this law was only for the nearest kin of the Prophet.(s.a.). Besides, if Hazrat Ali (a.s.) had not accepted anything from the estate of his father, is it not possible that he might have done it for some other reason than that draconian law of inheritance! Perhaps he avoided taking any part of the inheritance becaue of his frugal nature and left everything for his brother Aqeel. Or it was also possible that Aqeel had usurped the entire estate of his father. History too supports this possiblilty. The historians have written that when the Prophet (s.a.) migrated from Makka to Madina, Aqeel took advantage of the absence of the Prophet (s.a.) and he sold the house of Hazrat Khadija and two houses
of Abd al Mutallib, inherited by Abu Talib, to Abu Sufian when neither the Prophet (s.a.), Hazrat Ali or Jafar were present in Makka to prevent him from striking that deal without their consent. When, after the fall of Makka, the time for asking Aqeel about his unfair transaction, they forgave him. This forgiveness cannot be termed as Aqeel’s right of inheritance, because all the three had their right according to the morms of the Islamic Law of Inheritance! Therefore Ibne Shahab says:
“The truth is that Hazrat Aqeel Razi Allah Taala Anhu occupied the
Houses of Abd al Mutallib after the Migration of the Prophet (s.a.) the Same way as the infidels of Qureish occupied the houses of the other migrants. After the conquest of Makka, neither the Prophet (s.a.) Nor the migrants demanded the return of their properties. If Aqeel had a right over the property according to the Law of Inheritance, then under what law he sold the house of Hazrat Khadija bint e Khawilad.”
–From the footnote of Faeq, Vol 1, Page 188
The sixth argument they profer is that through the weakest tradition it doesn’t emerge that Abu Talib ever prayed alone or in the company of the Prophet (s.a.) although he lived for ten long years after the Annunciation of the Prophet (s.a.). If he was a Muslim, he would certainly have been seen praying sometime or other, because offering of prayer is an important pillar of Islam.
This argument too doesn’t hold water. In a situation where traditions are concocted to prove his infidelity, it is not a matter of surprise if there is no tradition to support the claim that Abu Talib did, if ever, offer prayers. But none can deny the fact that, in early days after the Baasat, Abu Talib once found his son, Ali (a.s.) offering prayer with the Prophet (s.a.), and expressed his appreciation and support for his act. He termed this way of offering the prayer as an act of virtue and exhorted Ali (a.s.) to remain attached to the Prophet (s.a.). Once he chanced to see Ali (a.s.) standing behind the Prophet (s.a.) on the right side. He told to his other son Jafar:
“You too should stand on the left side
behind your uncle and offer prayer”
Even if he had not participated in the prayers, it must have been to protect the Prophet (s.a.) from the mischief and machinations of the Qureish. Then, during his lifetime, prayer was still not declared mandatory.Nor was it given a prescribed form. The prayers offered those days were only optional. Therefore, Abu Talib not praying was not a proof of his not having embraced Islam!
The seventh argument proferred against Abu Talib is that if he were a Muslim, then how is it that the Prophet (s.a.) didn’t offer the namaz e Janaza (the Funeral Prayer) for him. This was done, despite the instructions to offer the prayer before any dead Muslim is interred.
This argument is absolutely baseless because the command for Salat e Janaza came much after Abu Talib’s death. This prayer wasn’t offered for any Muslim who died in that period. After a short time of the death of Abu Talib, Umm al Momineen Hazrat Khadija died and the prayer was’nt offered for her too. This was despite the fact that she was the first lady to ever have embraced the Creed of Islam. Bala Dari writes:
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 