Ne

ws

L

et

te

r o

f H

us

sa

in

i a

ss

oc

ia

tio

n o

f C

al

ga

ry

, C

an

ad

a

Al

Al

Al

- --Hu

Jja

t (

AT

Fs)

Hu

Jja

t (

AT

Fs)

Hu

Jja

t (

AT

Fs)

Of course, for the inner feeling alone is not enough in this life, as if may fade away. Actually any belief, no matter how deeply rooted in the heart and mind, if it is not put in to practice can be easily forgotten or denied. Only deeds and movements that emanate from belief adhere to the heart and preserve its enlightenment. Imagine if a person believed in the greatness of Imam Mahdi (atfs) and in his stature towards the Almighty Allah (swt), but on the other hand became engaged in projects and deeds of the oppressors, and helped them to execute their plans which leads to the domination over the weak and their resources. Moreover, his interests became related to theirs since his living and income came from them. Do we expect him to stay a lover of, or a waiter for the Imam Al Zaman (atfs), the expander of justice? Every level of connection with the oppressors means the retreating of belief in the heart and this continues until the love and belief in the Imam are wiped out all together. Therefore the most important thing after knowing the Imam is to avoid anything that might weaken the impact of this knowledge on oneself. Then, it is possible to do a number of tasks to strengthen and deepen the connection with the Imam, some of which are: 1. Staying firm in following him 2. Repudiating his enemies 3. Commitment to the Islamic laws (Shari'ah) in all details of life 4. Supplication 5. Preparing for his appearance 6. Disciplining the self (Nafs) 7. Grieving and crying over his disappearance

P r e p a r i n g f o r i m a m o f o u r t i m e s a t f s

Moulana Sadiq Hassan Sahib will be

guest Speaker during Ayam-e-Shab'an *

Moulana Syed Safi Haider Sahib Will be guest speaker for the Month of Holy Ramadhan

For Further Information Call :

Tele Message: (403) 235-1212 OR

visit: www.hussainicalgary.com Suggestions:

webenquiries@hussainicalgary.com

M e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n t

Page 1

In the Name of Allah, The Most Gracious, The Most Merciful

Salaam-un-Alykum Dear Momineen & Mominaat, All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. One of the unique ben-efits of traditional Islamic spirituality is the observance of numerous holy days and nights throughout the Islam-ic months of the year. The month of Shabaan in which spiritual seekers can take advantage of rare blessings and opportunities for spiritual growth and awakening. One of the holiest and most significant nights of the Islamic calendar is the night of the 15th of Shaban, also known as Shab-e-Barat. It is on the night of the 15th of Shaban that the Holy Prophet Muhammad (S) taught is the beginning of the new year in the spiritual realm, and that on Shab-e-Barat, the 15th of Shaban, the affairs of human beings are arranged in the Divine Presence for the coming twelve months. We as One community should pray for the safety of our children and for the HAC Jammat,which is right now defending the false allegations made by quad group .Insha’Allah HAC & its com-munity will stand together to defend and prove how followers of the Imam of Our Time (atfs) are peaceful and anti-terrorists .The Truth (Haqq) will prevail no matter what. Indeed, Allah (swt) is with those who stay stead-fast against those who slander. With salaams and duas, Riyaz Khawaja President

Al-Hujjat (atfs) Vol.2 - Issue No 8- Shabaan -1435 / June 2014

I n t h is i s s u e :

Imam Hussain (a) 2-3

Mahdi (atfs) : Ten Revolutions in One Revolution

4-6

Like to live like Imam (a) 6

Imam Sajjad (a) 7

Sayyida Zainab a.s Daughter of Imam Ali (a)

8-9

Nahj-ul-Balagha: Sermon 99 9

Hazrat Ali Akbar (a): Son of imam Hussain (a)

10

Hazrat Qasim ibn-e-Hassan (a) 10

Hazrat Abbas (a) 11

Discourse on Patience 12

Advertisements 13-14

Prayer Times/Calendar 15

Ayat of the Month 16

E ve n t at a g l an c e

Birth On the third of Sha'ban in the year 4 A.H. (1) the city of Medina witnessed the birth of a boy in the house of Lady Fatimah (a) and Imam Ali (a) ; he was later nicknamed the "Master of Martyrs." This newly born baby was the second son of a family whom the Prophet of Islam (S) saluted by the name of "Ahl al-Bayt" (people of the house of the Prophet). They were referred to as Ahl al-Bayt after Prophet Muhammad (S) received the verse of Tat'hir (Purification) (The Holy Quran, 33:33). His mother was Lady Fatimah (a) , one of the greatest women in history, whose deep knowing, morality, purity, and other great characteristics are well known to all, a mother whose rank and status is described by the Holy Quran in a whole chapter. His father, Imam Ali (a), hugged his newborn second son in his arms. Imam Ali (a) was the first person who became Muslim, most knowledgeable in religion, and most eloquent in the Arab language. As his exceptional record of self-sacrifice and courage in defending the religion of Allah (swt) was passed down with the rise and expansion of Islam. He was the one whom Prophet Muhammad (S) constantly announced as his successor by the command of Allah (swt). Naming On such an auspicious day, Imam Ali (a) took his son to Prophet Muhammad (S), as was the custom of respect, in order for a name to be chosen for his newborn son, just as he had done for his first son. Prophet Muhammad (S) named him ?Hussain? by the order of Allah (swt). Hussain is the Arabic equivalent of Shubayr in Hebrew. Shubayr was the name of the second son of Haroun/Aaron, the successor of Musa/Moses (S). Prophet Muhammad (S) once informed Imam Ali (a) about the similarity found between Muhammad and Musa, Ali and Haroun, Shubbar and Hassan, Shubayr and Hussain: "O Ali, your status with respect to mine is equivalent to the status of Haroun with respect to Musa, except there will be no prophet after me." The Prophet's flower Hussain (a) spent his childhood with Lady Fatimah (a), Imam Ali (a), and especially with Prophet Muhammad (S). The love and affection Prophet Muhammad (S) had towards Hussain (a) was so unique that all the companions were aware of it, had frequently seen its manifestation, and had heard of it repeatedly. Moreover, historians have recorded incidents and narrations in this respect. In one account it has been said that the Prophet's prostration took longer than usual in his prayer. People came to the Prophet and asked, "Were you receiving a revelation or order from Allah during prostration?" Prophet Muhammad (S) replied, "No, my son Hussain had climbed onto my back; I waited until he wished to come down." This is an example showing how the best creature of Allah (swt) treated Hussain (a) while he was in the best state of worship. The companions had seen Prophet Muhammad (S) repeatedly put Hassan and Hussain (a) on his shoulders and play with them. At other times he would kiss Hussain (a) and say, "Hussain is from me, and I am from Hussain. May Allah love him who loves Hussain." In other traditions the Prophet would say, "Hassan and Hussain (a) are my two aromatic flowers from this world." Nonetheless, most people knew that the Prophet's love for his two grandchildren, especially for Hussain (a) was not a usual love of a grandfather for his grandchild. According to the Holy Quran, the Prophet's (S) actions and words are apart from his desires: "Indeed in the Messenger of Allah you have a good example to follow ..." (The Holy Quran, 33:21) On the other hand, although Prophet Muhammad (S) had other adopted daughters and a son, the specific affection and recommendations were only shown towards Hassan and Hussain (a). Prophet Muhammad's (S) recommendations and affections for Hussain (a) were in fact portraying an important fact. He would repeatedly inform people that salvation and prosperity can only be found through the friendship and love of Imam Hussain (a) . Umar Ibn Khattab narrates from Prophet Muhammad (S): "Hassan and Hussain are masters of the youth in heaven. Whosoever loves them has loved me, and whosoever has animosity with them, is my enemy." In another account the Holy Prophet has also said, "You came to awareness by me; you found the right path and were guided by Ali; you were given blessings through Hassan; but your eternal salvation is with Hussain. Be aware that Hussain is a door from the doors of heaven. Whosoever has animosity towards him can never enter heaven." In the mirror of Allah's book Imam Hussain (a) was still a child when several verses of the Holy Quran were revealed either about or referring to him. One of those verses is referred to as the verse of Mubahila (3:61). On the day of Mubahila when a spiritual contest between Prophet Muhammad (S) and the Christians of Najran was set up to invoke the curse of Allah (swt) on the liars, Hussain (a) and his family were the only ones accompanying the Prophet. Prophet Muhammad (S) had orders from Almighty Allah (swt) through the verse of Mubahila to take Hassan and Hussain (a) as his children with him. Hussain (a) was one of the five people in regards to whom the verse of Tat'hir (Purification) was revealed. He, his father, brother, and mother were under the Prophet's cloak when Allah (swt) revealed to His Messenger: "Verily Allah desires to remove all kinds of uncleanness from only you, O Ahl al-Bayt (people of the house), and to definitely purify you." (The Holy Quran, 33:33) This verse of the Holy Quran is clear proof of the infallibility of this family and their separation from all sins and mistakes. In another verse, Allah (swt) commands all Muslims to love those closely related to Prophet Muhammad (S): "Say: I do not ask of you any reward for it but love for my near relatives?" (The Holy Quran, 42:32). When the companions asked Prophet Muhammad (S) who these "near relatives" were, the Prophet (S) replied: "They are Ali, Fatimah and their two children."

Page 2

I m a m H u s s a i n I m a m H u s s a i n I m a m H u s s a i n a . sa . sa . s

Years of youth Unfortunately, the sweet years of Hussain's childhood were soon over. He was about seven years old when the Prophet departed from this world, after having said his final words about his Ahl al-Bayt. Alas the Islamic world mourned. The Prophet's burial ceremony was not over yet, when the conspiracies were applied to rob the caliphate. People ignored all the numerous commandments and recommendations the Holy Prophet had made in regards to his successor. The great event of Ghadir had been veiled by negligence and disregard, and despite Prophet Muhammad's (S) frequent emphasis on Ali (a) as his successor, his right for Islamic governorship was usurped. Even Fadak, a fertile land given by the Prophet to his daughter, was seized from the Prophet's progeny by the government. The Prophet's basil witnessed the harms and injuries caused upon his mother over the conflicts of allegiance, and as a result, lost his mother at the age of eight because of the crisis. The loss of Prophet Muhammad (S) and Imam Hussain’s (a) mother on the one hand, and the oppression upon Imam Hussain’s (a) father on the other hand, in addition to the pressures he faced from the government, were bothering Hussain's (a) clean soul. This period coincided with the three caliphates' era. During this time Hussain (a) , as a Muslim and a follower, followed the path of Ali (a) and was determined to defend truth with any opportunity he received, even though he was in his youth. He would warn people about the alterations made to Islam after the demise of Prophet Muhammad (S). In the best of manners Hussain (a) , his father, and brother would express their objection to the alterations rulers of their time had made to the religion. In one of the cases for example, the third Caliph had exiled Abu Dhar, a close companion of the Prophet, for the ?wrongdoing? of expressing his complaints about the Caliph's deviation from the path of Prophet Muhammad (S). Although the Caliph had banned all from bidding farewell to Abu Dhar, Imam Ali, Hassan, and Hussain (a) all went to bid their farewells to Abu Dhar to express their objection. Upon departing, Hussain (a) turned to Abu Dhar and said, "Dear Uncle, the Almighty Lord is powerful and able. He can change everything that has happened to you. These people seized your comfort, world, and life. Yet, you protected your religion from their deviations; truly you are not in need of this world and the people dependant upon this world. Their world has no value in your eyes, even though they are in great need of your way in life. Strengthen your heart and refrain from greediness and lowliness. Do not fear, and seek refuge in Allah, for perseverance is a sign of faithfulness and greatness." Hussain (a) supporter of father Hussain (a) was about 32 when authority over Muslims was handed back to its rightful owner, as people paid their allegiance to Ali (a) . After some time, Imam Ali (a) migrated to Kufah with his sons, and therein established the new capital of the Islamic government. During the span of his father's rule, Hussain (a) was a true supporter and close assistant to his Imam and father in all political and military stages. He showed his utmost respect to his father and remained obedient to his commands at all times. Hussain (a) was trained and raised by the greatest defender of Islam; he had learned courage and bravery from his father; and he was seriously involved in the three wars during his father's Caliphate. In the battle of Jamal, Hussain (a) was responsible for commanding the left side of the army of Amir al-Mu'minin (a) . He also achieved the first victory for the army of Ali (a) in the battle of Siffin, where he and his companions freed the Furat (Euphrates) River.(2) Moreover, his role as a witness in the Hakamiyah arbitration between Mu'awiyah and his father, Imam Ali (a) , is clear proof of his active participation in the society. Hussain (a) a follower of his brother After the martyrdom of Amir al-Mu'minin (a) , Imam Hassan (a) , by the will of Allah (swt) and the recommendations of Prophet Muhammad (S), became the Imam and leader of the Muslims. He took responsibility in leading the Islamic society and in preaching the religion of Allah (swt). As in the case of his father, Hussain (a) , like a true follower, continued to obey and respect his brother, while remaining firmly obedient in even the smallest matters. His manners and obedience towards his brother was so exemplary that historians have acknowledged and recorded many of the cases. In one example, they have recorded a narration from Imam Baqir (a) as follows: "Due to the high respect that Imam Hussain (a) held for his brother, he refrained from walking ahead of or talking before his brother, Imam Hassan (a) ." As mentioned, Hussain (a) was always in a state of obedience and support to Imam Hassan's (a) actions in political and social matters, especially concerning peace treaty with Mu'awiyah. Despite the unfaithfulness of all Muslims towards Imam Hassan (a) , Hussain, the son of Ali (a), a known character in the world of Islam, defended Imam Hassan's (a) decision on the peace treaty. Imam Hussain (a) believed peace was the key factor in Islam's maintenance. After the peace treaty, Hussain (a) and his brother moved from Kufah to Medina, their birth place and city, in which the Prophet's shrine was built. In Medina, they continued to educate, enlighten, interpret, and explain the commandments of Allah (swt) to the people. Not long after, however, Imam Hassan (a) was poisoned and martyred by the order of Mu'awiyah. As Imam Hassan (a) departed this world, the divine position of Imamate was once again passed to the most deserving. His brother Hussain (a) became the next Imam in Islam.

Page 3

I m a m H u s s a i n I m a m H u s s a i n I m a m H u s s a i n a . s c o n t i n u e da . s c o n t i n u e da . s c o n t i n u e d

The humane characteristics of the community Mahdi (atfs) will establish This article aims to cite, though briefly, some characteristics of the society which is going to be set up by Imam Mahdi (atfs). The government of Imam Mahdi (atfs) is a religion-worldwide government; however, it is not the government of stereotypes. In other words, it doesn't mean that it would be a world full of identical people who think and act in a similar fashion just like machines do; they will not have identical appearances or tastes. In fact, the relationships will be based on divine criteria, and all the people will recognize the rights and limitations while they are different. People will all be educated and learned persons who know their rights and responsibilities; they will be balanced, yet different. There will be no disputes since all the people will recognize the truth. The definition of obedience in the society of Imam Mahdi (atfs) does not intend to disregard human intellect and replace human understanding and feelings with machines. This obedience within the leadership of Imam Mahdi (atfs) in the worldwide revolution guarantees the right of people and advances each individual's intellect. The effort in his revolution is to fight for the "right of people", and the flag of this revolution is the flag of "justice". As stated in the Ahadith, the main act of Imam Mahdi (atfs) will be to give the people their physical and spiritual rights. Therefore, the main pledge in the society of Imam Mahdi (atfs) is "justice"; once the former society has been filled with injustice and crimes, it will be replaced with justice and the rights of the people will be given to them. His main goals and philosophies of his revolution consist of saving the people, executing human rights, removing racism... His power will flourish upon the east and west of the world, and no land will be left outside of this empire. The question that can arise to this is:" Is this victory going to be the same as those victories that the Roman and Egyptian kings were seeking?" Imam Ali (a) has answered this question as follows:" Mahdi will reappear to free all the slaves on earth". The idea that slavery has ended its course in today's world is a false analogy. Though at this time we do not see the old fashioned slavery in most part of the world, however, slavery is being practiced in a more modern state. Most of the people are slaves in the hands of masters who practice slavery in a modern fashion of buying and selling generations of people. Thus, it becomes clear as to why Imam Ali (a) said, "Mahdi will not leave any slave on earth without having freed him". By slavery, it is referred to all sorts of slavery such as economic slavery, political slavery, and other kinds of slavery. Imam Mahdi (atfs) will not leave any debtor on earth without having paid his debt. He will not allow any oppression free without having paid back the oppressed. The future and rights of each single person is important to him. The revolution and reform by Imam Mahdi (atfs) is so humane that he will not kill any innocent person, even if that person is in the opponent army. His revolution is a determined revolution in that it will not negotiate with any oppressor; however, it is a completely humane revolution; it is not a blind revolution that takes advantage of the individuals to achieve victory and power. "Human", even a single individual, is important to him. The smallest right is significant for him. He explains that there is nothing more obligatory than executing justice, even if it is the smallest right for the most common person. The revolution of Imam Mahdi (atfs) is in fact the revolution of people, and it will be established by a pious and accomplished leader. As he has to deal with two kinds of persons, he will present two different characteristics. His first characteristic is toward the most of the people of the world and especially to the poor. He will act so kindly and modestly towards them that it is as if he was feeding them with honey (exact words of a Hadith). Nonetheless, his second characteristic is toward the cruel of the world. He will just fight with them and does not forgive them anyway. They have been asked to repent from what they had done for thousands of years. Now, the age of recommendation and forgiveness is ended and it is the time to bring into action what all the prophets (S) had promised. According to the Ahadith, everything in Mahdi's (atfs) society will end to peace, friendliness, brotherliness, mercy, and unity. Mahdi (atfs) will fight, but for peace; that is because he knows that these wars won't end unless a war brings them to end. He will fight for peace accompanied by justice. The slogan of Mahdi's (atfs) society is kindness. In his society, people help each other without playing any trick on each other. Wherever somebody commits a crime, no matter who he is, he will be punished instantly without any exceptions. In his governorship, he will be very strict towards the operators of the worldwide Islamic government; however, he will be very patient with people, especially the poor. He will treat people in a very kindly and modestly manner. He will give every one his due and finally, he will bring all the goals of the prophets (S) into action. His revolution is not a single revolution; rather it consists of several revolutions in one. This revolution is an exception from all points of view throughout the history. It is not just a political revolution, but a vast cataclysm in all the material and spiritual aspects of the human's life. In this article, we will take a look at several aspects of this revolution: Revolution in women rights, intellectual improvement, and scientific rights He will choose 313 persons who will be the main operators of his government. According to the Ahadith, there are 50 women amongst them, who will perform in the highest level of global management. This clearly illustrates the role of women in this revolution. In his society, women will be honored without loosing their chastity. Thus, we understand three great revolutions in the society of Mahdi (atfs), namely intellectual revolution, rights revolution (women rights) and scientific revolution.

Page 4

M a h d i M a h d i M a h d i a t f sa t f sa t f s ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n

Economic revolution At that time (the reappearance era), an economic and technological revolution will take place; he will take over the whole world; all the superficial and underground resources will be available for the deprived people; the soils will become fertile; there would remain no ruined place on earth except that it would become habitable in Mahdi's (atfs) government. It will not be so that a small minority is full while the majority is hungry. The entire world will become habitable and every where is prosperous; the springs will be overflowed by water. At this time, there will be abundant Favors for mankind, and they share them without any injustice and prodigality. Revolution in the human relations Another revolution will happen in the inter-relation of human beings. The sincere and friendly relations will improve to the extent that if a person needs something, he can use the other one's property without any struggle or dissatisfaction. At that time, everything will be for everyone. There is no conspiracy among the people and they consider each other as brothers since they all respect each other. Besides being great and bloody, his revolution brings brotherhood rather than revengefulness. Revolution against discrimination At that time, all the people live like each other; they will be all either full or hungry, whenever there is not enough supply, unanimously. According to the Ahadith, when Mahdi (atfs) comes, he will divide the properties among the people properly, or identically as the Hadith states. It will be so that no one would remain hungry on the entire earth. Even in our time, in the wealthiest countries (in spite of the fact that such wealth is brought about as a result of oppression and social levelling across the world) there are thousands of people who are deprived of primary facilities. In today's world, the exact meaning of social levelling and class distinction is demonstrated. Nevertheless, at that time convenience and wealth will be spread without any discrimination everywhere. Social revolution Whilst the human being will experience convenience, egoism and profiteering will no longer exist. In that society, all the people will help each other. Although the social aspects of the revolution are magnificent, they are realistic. Of course it is obvious that in today's world, providing such situation is impossible; nevertheless, this is the extreme of Islam's doctrine and it will definitely be practiced. Security revolution The other aspect of Mahdi's (atfs) revolution is for security. According to the Ahadith, in the government of Mahdi (atfs), a young girl (who likely is sensitive to harshness and aggression) can have a trip from on corner to another corner of the world lonely, while no danger threatens her. At that time, people will gradually forget the word "fear"! Civil revolution The entire world will be civilized by him; the whole societies will experience pleasure and joy. This joy will be humane, not gained by oppressing others or usurping others' rights. Revolution against ignorance A huge revolution will take place in understanding the religion, and knowing the religion will improve and ameliorate. According to the Ahadith, when he arises, some Muslims will oppose him and apply verses of the Holy Quran against him. Those are people who have neither understood the true religion nor helped it. They have not experienced any hardship for the religion, but made benefit of it. There is a Hadith implying that he will arise against both ignorance and innovations. He will fight against ignorance, teach people the pure religion as it was descended, and eliminate incorrect interpretations of the religion. Cultural revolution A great cultural revolution will occur by Imam Mahdi (atfs) too. As mentioned in some Ahadith, the ratio of all the sciences know by human to the sciences which Imam Mahdi (atfs) will discover is 2 to 27. This means that human, though having made such progresses, is not highly knowledgeable. The characteristics of the companions of Mahdi (atfs) At the end of this section, we will name some of the characteristics of Imam Mahdi's (atfs) companions extracted from the Ahadith: In comparison with the 16th and 17th century, people tend to reach unity in today's world due to human and Islamic knowledge and communications. They have the readiness to say the same, recognize the same and react in the same manner. Perhaps these communications have led us to Globalization (established by Imam Mahdi (atfs) not by western countries). His companions are 313 people from different races at first. They are the main staff of the global rising of Imam Mahdi (atfs). Then, according to the Ahadith, their number will increase to the extent that besides those 313 people who are the main executives, the operative staff will include His companions are 313 people from different races at first. They are 10'000 people, and finally the rising will become worldwide. As the Ahadith state, most of Imam Mahdi's (atfs) companions are from the youth. His revolution is done by the youth, as changing the world could be done by them. In another Hadith, they are described as follows: Their hearts are firm as iron; they fear nothing and will control the world rapidly and powerfully. They will pass a difficult examine, and the superiors of them are 313 people. Their reward is more than Prophet Muhammad's (atfs) companions; because they have never seen the Prophet (atfs), their situation is more complicated, and resistance is more difficult at that time; nonetheless, they remain in the right path. One important thing that needs to be considered is that organizing the world won't be simple; it requires patience and hard working. His companions will wear military uniform for a long time and eat little till they spread justice in the world. This era will be a beginning of difficulties for them, as it will be a beginning of comfort for others. It is basically a beginning of difficulties for Imam Mahdi's (atfs) companions in order to achieve global justice. They have to dress simply, be respectful, and live in the lowest level among people. The comfort and welfare gained in Imam Mahdi's (atfs) governorship does not belong only to the rulers, but to all the people. Imam Mahdi (atfs) will live simply during his governorship. There will be no compliment between Mahdi (atfs) and other nations and he will do full justice to everyone. When he rises, he is not under oath of any corrupt ruler. It means that he is not responsible towards any previous government.

M a h d i M a h d i M a h d i a t f sa t f sa t f s ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n c o n t i n u e dc o n t i n u e dc o n t i n u e d

Page 5

The content of the treaty between Mahdi's (atfs) and his companions The last part of this article explains the content of a treaty between Mahdi (atfs) and his followers. This treaty will glorify the magnificence and divinity of Mahdi's (atfs) rising, while it also merges great decisiveness and humanity. It should be noted that these purports are extracted from authentic Ahadith of Shia: Mahdi (atfs) will ask his followers to promise that they would not insult anyone, assault on anyone, or attack anyone's house without getting permission during the great revolution. Usually in revolutions and croups, assaulting and attacks are often done and no pity is accepted; however, Mahdi' (atfs) revolution is different from other manmade systems. Moreover, he will have his followers promise not to gather gold and silver for themselves; he wants the governors of the religious revolution not to proliferate their properties. He obliges them not to use the orphan's or the defenseless people's wealth. He notifies them not to abuse their power to use the defenseless wealth. He demands them not to wear expensive clothes or the one that is different from the others. He orders them not to rule people the way kings do, and to fight for the sake of Allah (swt) with their most power and in a manner that the Almighty Allah (swt) is pleased. He wants them to live in difficulty so that the rest live in convenience. Consequently, the revolutionists will not corrupt after the revolution, and the revolution outcome will not be lost. This revolution will not be forgetful about the people. It will begin for people and continue for them as well. Mahdi (atfs) also considers himself responsible for behaving as like as his followers promise. He promises to use the same road, move the same way, and have the same clothing as they do. The morality principles for rulers are not different from those of other people. Overall, Mahdi (atfs) will be the same as his followers, and will promise what they promise. After the revolution, he will live in the worst conditions, and will content to the little. He will also promise that there would be no courts, barriers, or distance between him and the people; this means the lowest conditions for a worldwide leader. Also, this is a part of his promise that no distance will be made between people and rulers. His reappearance is the right of the human, thus man should be waiting for him, and try to pray for his appearance.

We are taught that things in life are not always what they appear to be and to not judge a book by its cover. We are also taught to be wary when hearing rumors until we have verified them ourselves. We are taught these things because they are part of wisdom. It is only foolish people who carry out knee-jerk reactions to unfounded rumours without verifying the reality of the situation. One famous proof in the Qur’an that being patient and fully assessing a situation before reacting to it is a sign of wisdom can be seen in the story of Prophet Khizr and Prophet Musa (peace be upon them both). The story of Prophet Khizr and Musa is found in Surah Kahf, chapter 18 of the Holy Qur\'an. In this famous story, Musa meets Khizr, seeking to gain knowledge from him. When they first meet, and Musa expresses his desire to learn from Khizr\'s knowledge, Prophet Khizr warns Musa, telling him that "You will not be able to have patience with me." (18:67) Musa says he will be patient, and the two continue their journey. During their journey, Prophet Khizr puts a hole in a boat, kills a child, and repairs a wall. These acts perplex Musa, and he questions Khizr after each one. When Prophet Khizr ends the journey because Musa did not have the patience to learn from him, he explains the wisdom behind each act. He damaged the boat so the local tyrant would not usurp it, he killed the child so that his actions would not make the parents lose their faith, and he repaired the wall so the orphans could have their father\'s treasure that belonged to them. On the surface, all of Prophet Khizr\'s acts seemed strange to Musa. But those with wisdom know that in any action there is more than meets the eye, and we should do our best to be patient and learn all we can about the context of the situation before acting on it. (Also see: Degrees: Three Points on Knowledge) This story provides good background for an issue that has been discussed in the Shia world for years: the apparent contradictory actions of some of the Imams (peace be upon them) versus the others. Many people have asked why Imam Hussein (peace be upon him) decided to go and fight against the tyrant of his time, and why Imam Hassan (peace be upon him) entered into a peace treaty. Why did Imam Reza (peace be upon him) cooperate with the government, while Imam Sadjad (peace be upon him) distanced himself from the government? There are books devoted to answering these specific questions, so we won\'t go into it here. But the short answer is that every Imam that we have has had a different situation and lived in different and varied environments. This is actually a blessing for us, as we can study the lives of the Imams and how they acted, given all of their different situations. Thus, we can apply these to our lived the best we can. In Ayatollah Mutahhari\'s book A Survey into the Lives of the Infallible Imams, he goes deep into this subject and relates a story involving Imam Sadiq (peace be upon him). We shall end with this story as the Imam beautifully explains the superficial differences in the lives of the Infallibles and what we should really be focusing on in terms of religion.

Sufyan al-Thawri visited Imam Sadiq and objected to the Imam wearing fine clothing, since the Prophet (peace be upon him and his progeny) did not wear such garments. The Imam said, "Are you inferring that since the Prophet used to live in that way, everyone else should o the same until the end? Do you not know that this is not a part of the Islamic commandment? You must act and think upon wisdom. You must use your intellect and take time and place into consideration. The Prophet used to live a middle class lifestyle appropriate to his time. Islam commands equality and compassion. We must observe that this was the lifestyle of the majority at that time. Of course, as the Prophet was the leader, people used to give up their wealth and their life for him, and it was possible for him to have all kinds of lifestyles. However, he never took advantage of that, even though it was all available to him. Islamic commandments denote sympathy compassion and equality. They stand for justice and fairness. It is the soft and delicate methods which stop the frustration in the soul of the poor and prevents a friend or a neighbor, or whoever may be watching your acts, from becoming upset. If the luxurious lifestyle that is available now were possible during the time of the Prophet, then he would not have conducted his life in that way. People are given personal choices on the aspect of dressing up, and may choose whether to wear old or new clothes, in whichever material or style they prefer. Religion does not pay attention to such matters. What is important in religion are issues such as sympathy, compassion, equality, justice and fairness." The Imam then added, "And as you see me now, I am aware of the responsibilities towards my possessions; thus, there is no logical or spiritual difference between my method and the Prophet\'s." (A Survey into the Lives of the Infallible Imams by Ayatollah Mutahhari, page 8)

Page 6

M a h d i M a h d i M a h d i a t f sa t f sa t f s ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n ; T e n R e v o l u t i o n s i n O n e R e v o l u t i o n c o n t i n u e dc o n t i n u e dc o n t i n u e d

L i k e t o l i v e l i k e I m a m L i k e t o l i v e l i k e I m a m L i k e t o l i v e l i k e I m a m

. It is recounted by one narrator that: One night I was performing circumambulation (Tawaf) around the Holy Kaaba in Makkah. I saw a young man who had caught the cover of the Holy Kaaba in his hands and was crying. He was beseeching Allah (swt), saying: "O Lord of the universe, the eyes of all people of the world have closed for sleep, the sun has set and the stars have appeared in the sky, but You, O Master of the universe. You are always awake, alive and are the only permanence, and You are controlling the world and its inhabitants." "O Lord of all beings, the rulers have shut firm their gates, and have assigned watchmen over them, but the door to Your House. O dear Lord is always open to all, and You are always ready to relieve the distressed, cure the sick and help the oppressed." "O Merciful Allah (swt), O creation's Beloved, this helpless creature has come to Your House this dark night, perhaps You wil l favor him." "O Allah (swt), You Who answer the call of the helpless in the darkness of night." "O Allah (swt), You Who rescue the distressed from their difficulties." "O Allah (swt), You Who aid Your creatures when they are in distress." "O Allah (swt), You Who cure those in pain." "O Lord, Your guests are asleep around Your House. But You, O Adored Lord, are the only One Who has no sleep. You are He Who is controlling the world and all its creatures." "O Lord, I have come to Your House this dark night and am calling on You, for You Yourself have told us to call on You." "O Allah (swt), I implore You by this Holy House to have mercy on Your servant. O Lord, if Your creatures don't come to Your House and place their hopes in You. To whose house will they go and in whom will they place their hopes?" "I became very joyful," the narrator continued. "Listening to the young man imploring Allah (swt) and from witnessing his devotion to Him. I went closer to see who the young man was? I saw that it was 4th Imam, Imam Sajjad (a), and I realized that only he could beseech Allah (swt) in such a way." Imam Sajjad (a) and As Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam) At the time of our 4th Imam, Imam Sajjad (a) it was very difficult for Imam Sajjad (a) to teach Islam to the people. This was because Yazid's men used to keep a close watch on Imam Sajjad (a) movements. Imam Sajjad (a) had seen his father, Imam Hussain (a), and other loyal friends and family die for the sake of Islam. Imam Sajjad (a) decide that the best way to teach people about Islam, was by prayers (Dua). As a result, we have today a beautiful collection of his Dua in a book called: "As Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam)". An extract from a dua for Sunday (the 1st verse) from As Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam): In the name of Allah, the most Kind and the most Merciful. In the name of Allah (swt) from whom I hope for nothing but bounty, and from whom I fear nothing but justice! I rely only upon His word, and I cling only to His cord! Just in these few lines Imam Sajjad (a) is teaching us so much: He (a) is teaching us that only Allah (swt) is the provider. Imam Sajjad (a) is teaching us that we should not fear Allah (swt) as He is the most forgiving and the most Merciful but at the same time HE is also the Most Just and it is this justice that we should fear. There was once a man who was a very religious man and because he was so sure of himself he always used to pray to Allah (swt) to judge him on Justice, (we are told always to pray to Allah (swt) to judge us with His mercy). When this man died he saw a scale which was being weighted down with all his good actions. The angels then brought an apple which they put on the other side of the scale and the scale came down on the side of the apple. The man did not understand how a single apple could outdo all his good actions. He was then told that, that apple was one that he had tasted in the market without the permission of the shop owner. Because the man had insisted that Allah (swt) judge him on justice, Allah (swt) did not intervene with His mercy. Imam Sajjad (a) then finished the 1st verse with the lesson that we should only rely on Allah (swt) and attach ourselves to Him alone. Moral: We should always ask Allah (swt) to judge us with His mercy. We should try to read the dua from As Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam), as there is so much to learn from them. Imam Sajjad (a) and Hajj Caravan A caravan of Muslims was headed towards Makkah. As it arrived in Madina, it rested a few days, and continued on towards Makkah. On their way from Madina to Makkah, a man joined the group. This man noticed one of them who had the appearance of a guided person. He was eagerly busy in service of the passengers. The man recognized him. With much surprise, he asked the pilgrims if they knew this man who was at their service. "No, we don't know him. He joined us in Madina. He is a decent and pious man. We haven't asked him for help. But he has been eager in helping us." "Obviously you don't know him. For if you did, you would never have allowed a man like him to be at your service." "Who is this person?" "This is 4th Imam, Imam Sajjad (a)." The group stood with shame and apologized to Imam Sajjad (a). Then complaining to him, they said: "Why did you treat us as such? We may have gone beyond our bounds in our ignorance, and would have committed a big sin in being disrespectful to you." Imam Sajjad (a): "I intentionally joined your group, for you didn't know me. When I join a group, where people know me, for the sake of the Prophet Mohammed (S), they are very kind to me. They don't allow me to be of some service. Thus I was eager to join a group where I will be anonymous, so that I may have the honor of being of some service to my brethren." Imam Sajjad (a) or Imam Sayyid al-Sajideen (Leader of those who prostrate) says: "To help in a believer (Momin) distress has a reward of seventy accepted pilgrimage (hajj)."

Page 7

I m a m s a j j a d I m a m s a j j a d I m a m s a j j a d a . sa . sa . s

There is divergence of opinions about the date of birth of Sayyida Zainab (a) / Hazrat Zainab Kubra (a). Some say it was 5th in the month of Jamadul Al-Awwal of Islamic calendar, and others say it was 1st in the month of Shabaan, in the 6th Hijrah year 625 AD.

Sayyida Zainab (a) is the elder daughter of Imam Ali (a) and Hazrat Fatima Zahra (a), and eldest granddaughter of Prophet Muhammad (S) and Ummul Momineen Hazrat Khadijah (a). She was the third child of the family i.e. she was born after Imam Hussain (a). She is the sister of Imam Hasan (a) and Imam Hussain (a), Sayyid Shabab ul Jannah. Her younger sister is Hazrat Umm-e-Kulsoom (a).

The sermon that she delivered in Kufah is a brilliant example of how her bereaved heart impacted the people through her sermon.

The caravan of the captives, which consisted of women, children, soldiers holding spears that carried the heads of the martyrs, and the army men of Ibn Ziad entered the city of Kufah. As they entered, the people were cheering and expressing their joy of victory!

But the sermon of Sayyida Zainab (a) was so powerful that it converted the glorious show of victory into a mournful ceremony, where the evils of the governor were revealed. The sermon caused for the delighted happy faces to sadden, and many even began to cry. As a matter of fact, her eloquent speech even boosted people's anger toward the governor.

There are several significant points concerning her sermon. The first point is that the speaker is a captive woman who is among many victorious soldiers and higher rank army men. She has to consider that the enemy's anger may cause another attack upon the captives. Furthermore, since the people of Kufah knew Imam Ali (a) and his children, Sayyida Zainab's (a) sermon should have been in such a manner that people could fully understand the importance of such a tragedy.

She pointed people to be quiet. The breathing of people remained in their chest. After Praising Allah (swt) and Prophet Muhammad (S) she said:

"O people of Kufah! O you deceivers! O you who break your pledges and retreat back! You traitors! May the cries never end and the tears never diminish. You are like the woman who painstakingly and with great labor twines a strong rope, and then herself unwinds it, thereby wasting her effort and energy. Your false pledges contain no element of truth and sincerity. Your tactic has become flattering the maids and nodding your heads in agreement to the enemies.

Beware, for you have sponsored a very wrongful act for which Allah (swt) is totally displeased with you. Without doubt, His wrath shall soon descend upon you.

Are you now crying? Yes, by Allah (swt) you must weep because you deserve the tears. Cry immensely and laugh less, for you are contaminated with such shame and disgrace, that you will never be able to wash it off.

How could you exonerate yourself from crime of slaying the son of the Last Prophet Muhammad (S) and the mine of Prophethood? Was he not the master of the youth in Heaven? Was he not the one who you would go to him whenever you had tribal fights and disagreements? Was he not your best choice to solve your own problems and worries?

What bad have you brought upon yourselves, and what heavy burden are you carrying: annihilation, downfall! Efforts were lost, and hands ceased from work causing for business and capital to be lost. You placed yourself in the anger of Allah (swt), and you manifested yourselves in greed and begging.

O the people of Kufah! Woe be upon you! Do you know which part of the Messenger of Allah you have cut? And which vow you have broken? And whose blood you have shed? And which respected family you have brought to the public (as captives)? And whose sanctity you have violated? You have done that, which could tear down the skies, open the earth, and make the mountains vanish. As far as the earth goes and as deep as the skies go, your obvious deed has no like, no similarity and no decency. Indeed you have done the ugliest, the most grievous and gruesome deed.

Will you be surprised if the sky rains blood? Remember! The punishment of the Day of Judgment which will be much more severe and much harsher! That is because no one has the power of Allah (swt)."

When Sayyida Zainab (a) and the other captives were brought to the palace of Ubaydullah ibn Ziyad, Governor of Kufah. There, Sayyida Zainab (a) disguised herself among the other women. Once Ubaydullah ibn Ziyad noticed her, he asked: "Who is that disguised woman?"

No one answered him; so he repeated his question. Then, one of his servants replied: "She is Zainab, the daughter of Fatima Zahra, daughter of the Messenger of Allah".

Ubaydullah ibn Ziyad recognized this honored Lady, and decided to express his joy of victory in front of the honorable daughter of Imam Ali (a). Through addressing Sayyida Zainab (a) he planned to take advantage of the opportunity and advertise the cruel and disgraced tyranny of Yazid son of Muawiya. Ubaydullah ibn Ziyad however, failed to realize that the honored Lady he was addressing happened to be the heroine who would disgrace Yazid son of Muawiya and all other oppressors through her firm logic. Ubaydullah ibn Ziyad rudely said:

"Praise be to Allah who disgraced you, and revealed your sayings as false."

Perhaps Ubaydullah ibn Ziyad thought that one who is martyred in the way of fighting falsity is in fact disgraced, and his or her sayings are proven as false. Or maybe he knew the truth, but spoke as such in order to deviate the mind of people and invert the realities, knowing that he attributed his sayings to Allah (swt). In spite of that, Sayyida Zainab (a) immediately frustrated his conspiracy by replying:

"Praise be to Allah who has honoured us with His Messenger, and purified us from impurity. The one who is disgraced is certainly the libertine, and the one who lies is the lewd; and we are not such people. Praise be to Allah."

S a y y i d a Z a i n a bS a y y i d a Z a i n a bS a y y i d a Z a i n a b a . sa . sa . s D a u g h t e r o f I m a m A l i D a u g h t e r o f I m a m A l i D a u g h t e r o f I m a m A l i a . sa . sa . s

Page 8

IbnZyad, who never expected to be talking to such a knowledgeable and courageous woman, changed the subject and said: "How did you find the way Allah (swt) treated your brother and your family?" Sayyida Zainab (a), with a tone full of pride and power, indicating her faith and submission towards Allah (swt), answered: "I saw nothing but beauty.. They rushed towards their graves (with honor). But know that Allah (swt) will judge between you and them, and He will call you to account; so be worried about the winner at that day (either it will be you or them). O son of Marjanah! May your mother be mournful for you." These few statements were so powerful that as the historians mention, they made Ubaydullah ibn Ziyad so angry that he decided to kill Sayyida Zainab (a). He however ceased to do such as one of his army generals, who was present there, calmed him down and prevented him from doing so. A part of the sermon Sayyida Zainab (a) gave with utmost bravery in the gathering of Yazid son of Muawiya in Syria is as follows: "What you consider today as spoils of war will become ruins for you tomorrow and on that day you will find what you have sent from before. Allah (swt) does not oppress his servants. I express my complaint only to Allah (swt) and have trust in Him. You may therefore do any treachery that you have, make all your attempts, and try all you can. By Allah (swt), you cannot remove us from the minds (of people), and you cannot fade our message. You will never reach our glory and can never wash the stain of this crime from your hands. Your decisions will not be stable, your period of ruling will be short, and your population will scatter. In that day, a voice will shout: "Indeed may the curse of Allah (swt) be upon the oppressors..." Lady Zainab (a) and the Best Worship [Lady Zainab (a) warned Yazid son of Muawiya] The key to success for every distinguished human being is worshiping and obeying Allah (swt), since the purpose of creation of mankind is nothing but worship. However, worship has a broad meaning and is not restricted to praying or fasting. In his book of "Mufradat", Raghib Isfahani states that "Worshiping and obedience means to express humbleness and humility". It means that worship has a more inclusive meaning which is ultimate humility and humbleness. Fatimah, daughter of Imam Hussain (a), has narrated the situation of Lady Zainab (a) on the night before Ashura as follows: "On the night before Ashura, my aunt Zainab was standing in her place for worship and was supplicating to Allah (swt). On that night, no one amongst us got to sleep and the voice of our cries was never interrupted". Worshiping, with its inclusive meaning, is observed in all the behaviours and characteristics of Lady Zainab (a). She remained patient in all the difficulties and tragedies that happened to her to the extent that patience became impatient over her patience, and all these were considered as acts of worship for her. Is there any act of worship greater than offering two beloved children for the sake of the Noble Qur'an and the Ahlul Bayt (a), and becoming mournful over losing six brothers such as Imam Hussain (a) and Hazrat Abbas (a)? Is there a greater act of worship than wearing the veil of captivity in which she was examined tens of times and she passed all successfully? And finally, is there any act of worship greater than continuing the rising of her brother, delivering fiery sermons in the path of Kufa and Syria, and awakening ignorant people who were deceived by poisonous propaganda of Yazid son of Muawiya and martyred Imam Hussain (a) as a man who was out of Islam! Her sermons created a movement in Kufa and Damascus which shook the bases of Yazid's kingdom and even Yazid's son refused to replace his father as the king, and after a while, quitted the government while disgracing the oppressing dynasty of Umayyads. In her sermon, Lady Zainab (a) warned Yazid son of Muawiya about the Hereafter and said, "Fear the day on which the judge is Allah (swt), and Muhammad (S) himself will plead for justice. O Yazid! On that day the organs and members of people will testify against them, and it is on that day that the punishment of the oppressors will be realized". Of course, the greatest act of worship of Lady Zainab (a) was preaching and giving advice with which she continued the tradition of the Prophets (S) and the infallible Imams (a).

About the Holy Prophet and his Descendants

Praise be to Allah (swt) Who spreads His bounty throughout the creation, and extends His hand of generosity among them. We praise Him in all His affairs and seek His assistance for fulfilment of His rights. We stand witness that there is no god except He and that Muhammad (S) is His slave and Prophet. He sent him to manifest His commands and speak about His remembrance. Consequently, he fulfilled it with trustworthiness, and he passed away while on the right path. He left among us the standard of right. Whoever goes further from it goes out of Faith, whoever lags behind it is ruined. Whoever sticks to it would join (the right). Its guide is short of speech, slow of steps, and quick when he rises. When you have bent your necks before him and pointed towards him with your fingers his death would occur and would take him away. They would live after him as long as Allah wills, till Allah (swt) brings out for you one who would collect you together and fuse you after diffusion. Do not place expectations in one who does not(1) come forward and do not lose hope in one who is

veiled, because it is possible that one of the two feet of the veiled one may slip while the other may remain sticking, till both return to position and stick. Beware! The example of the descendant (Al) of Muhammad - peace and blessing of Allah be upon him and his descendants - is like that of stars in the sky. When one star sets another one rises. So you are in a position that Allah's blessings on you have been perfected and He has shown you what you used to wish for.

S a y y i d a Z a i n a bS a y y i d a Z a i n a bS a y y i d a Z a i n a b a . sa . sa . s : D a u g h t e r o f I m a m A l i : D a u g h t e r o f I m a m A l i : D a u g h t e r o f I m a m A l i a . s c o n t i n u e da . s c o n t i n u e da . s c o n t i n u e d

Page 9

N a h jN a h jN a h j --- u lu lu l --- B a l a g a h B a l a g a h B a l a g a h s e r m o n 9 9s e r m o n 9 9s e r m o n 9 9

Name : al-Akbar(a) Title : Shabih-e-Payambar (Look-alike of the Prophet Agnomen :Ali Father : Imam Hussain (a) - the 3rd Holy Imam Mother :Bibi Umm-e-Laila (a) Birth :5th of Shabaan 44 AH Death :Martyred in Karbala (Iraq) at the age of 18, on Friday, 10th Muharram 61 AH and buried there. Hazrat Ali Akbar (a) was the son of Imam Hussain (a). He was a handsome young man of eighteen. His mothers' name was Umm-e-Laila (a). He was also a brave soldier. He had been taught fencing and archery by Hazrat Abbas (a). He so much resembled the Holy Prophet (S) that Imam Hussain (a) was often heard to say that whenever I remember the Holy Prophet I look at Akbar. Ali Akbar (a) had a loud beautiful voice. It was he who always recited adhaan. On the morning of Ashura day Ali Akbar (a) recited adhaan. Every one knew that it was the last time they would hear Ali Akbar's (a) adhaan. Imam Hussain (a) began to weep when Ali Akbar (a) began his Adhaan. The ladies could also be heard crying in their tents. After Zuhr prayers Ali Akbar (a) stood in front of Imam Hussain (a). He said, "Father I request for permission to go and fight the enemies of Islam." Imam (a) looked at his son lovingly. He said, "Akbar, you have my permission. May Allah be with you! But Akbar, you know how much your mother, sisters and aunts love you. Go and say farewell to them." Ali Akbar (a) went into the tent of his mother. Every time he wanted to come out of the tent the mother, aunts and sisters would pull his cloak and say, "O Akbar, How can we live without you!" Finally Imam Hussain (a) had to go in and plead with all to let Ali Akbar (a) go. Imam helped his youthful son to mount the horse. As Akbar (a) began to the ride towards the battlefield, he heard foot steps behind. He looked back and saw his father. He said, "Father, we have said good-bye. Why are you walking behind him." Hussain (a) replied, "My son, had you been a father of a son like you, you would surely have understood !!" Ali Akbar (a) fought very bravely. No one dared come close to him in single combat after he had killed many well known warriors. Umar ibn-e-Sa'ad ordered his soldiers to finish off the young man saying, "When he dies, Hussain will not want to live! Ali Akbar is the life of Hussain." While a few soldiers attacked Ali Akbar (a) another (Haseen ibn-e-Nameer) slowly crept up to him and threw a spear at his chest with such ferocity that it penetrated his chest and he felt faint. As he was falling from his horse, he cried out. "O Father, my last salaams to you!" As he hit the ground the spear broke but the blade remained lodged in Akbar's (a) chest. When our Imam (a) heard Akbar's (a) salaam he looked at Furaat where Hazrat Abbas (a) lay and said, 'Abbas! Now that this brother of yours needs you most, where have you gone?' With all his strength sapped by the anguish in Akbar's (a) voice, Imam Hussain (a) began to walk towards the battle-field. Let us pause briefly to remind ourselves of an incident in the seventh Hijrah. The Jews of Khyber had revolted against the Holy Prophet (S). The Prophet (S) and the Muslims of Madina laid a siege on Khyber. They surrounded the fortress in which the Jews had taken shelter. The Muslims could not get victory unless they entered the fortress. There was a moat surrounding the fortress. Hazrat Ali (a) had been unable to accompany the Muslims due to his illness. Three days passed and the Muslims could not find any solution. Even if they got across the moat they would face the famous gates of the fortress. These were made of steel, and it is said that at least twenty men were needed to push open or close each gate. On the third day, after the morning prayers, the Prophet (S) summoned Ali (a). Hazrat Ali (a) immediately responded. He jumped his horse over the moat and with one hand swung open both the gates of the fortress with such force that they broke off their hinges. He carried them and put them across the moat to form a bridge. The Muslims rode into the fortress and conquered Khyber. Now let us go back to Karbala. When Imam Hussain (a) got to where Akbar (a) lay he took him in his arms. Akbar had his right hand on the chest. He placed his left arm over the shoulder of his father. Hussain (a) said "Akbar, why do you embrace me with one arm only?" Akbar (a) would not reply. Hussain (a) tried to move Akbar's (a) hand. Akbar (a) resisted. Imam (a) gently moved the hand. Then he saw it! He saw the blade of the spear. Imam Hussain (a) laid Ali Akbar (a) on the ground and sitting on his knees he put both his hands on the blade of the spear. He then looked at Najaf, and cried out, "Father, I too have come to my Khayber!". He pulled out the blade. Angel Jibraeel (a) cried out "Marhaba! Marhaba!" Akbar (a) took a deep sigh and then lay still.

Hazrat Qasim ibn-e-Hassan (a) was born on 7th of the holy month of Shaban Al-Moazzam, 47 AH, three years before his father was martyred. He was taken into care by Imam Hussein (a). Imam Hussein (a) and Hazrat Abbas (a) trained Hazrat Qasim (a) from this tender age and transformed him into a brave and courageous fighter during a short period. Standard-bearer of Husseini Army Hazrat Abbas (a) specially devoted time in teaching him swordsmanship. When Imam Hussain (a) prepared to depart Medina in the month of Rajab 60 AH, Hazrat Qasim (a) ’s mother Hazrat Umm-e-Farwa (a) asked Imam Hussein (a) to take her and Qasim with him. Imam Hussein (a) agreed. 13-year-old Hazrat Qasim (a), grandson of Ali Al-Murtaza (a), nephew of Abbas Alamdar (a), son of Hassan Al-Mujtaba (a) and son-in-law of Hazrat Imam Hussein (a), was valiant, courageous and handsome in the outlook like the moon of 14th night. His love for religion of Islam and Chief of Martyrs Hazrat Imam Hussain (a), and desire for martyrdom could be judged

from the fact that when Imam (a) said that we all will be placed at the pedestal of Martyrdom, Prince Qasim (a) asked whether his name would also be included in those martyrs. Imam (a) asked him “Son, how do you find the death?” Qasim Ibne Hassan (a) replied: “Uncle, I see death sweeter than honey”. Spirit of martyrdom and display of courage and bravery in Karbala presented by Hazrat Qasim ibn-e-Hassan (a) is inclusive practical lesson for the youngsters fighting for freedom in every era.

Page 10

H a z r a t a l i a k b a r H a z r a t a l i a k b a r H a z r a t a l i a k b a r a . s a . s a . s ::: s o n o f i m a m H u s s a i n s o n o f i m a m H u s s a i n s o n o f i m a m H u s s a i n a . s a . s a . s

H a z r a t Q a s i m i b nH a z r a t Q a s i m i b nH a z r a t Q a s i m i b n --- eee --- H a s s a n H a s s a n H a s s a n a . sa . sa . s

It was the fourth of Sha’ban in the year 26 AH. In the holy city of Medina, a man came running to the Prophet’s Mosque. He stood for a moment at the door looking among the worshippers for some particular person. He was excited and when he spotted the Prophet’s cousin and son-in-law, Imam Ali ibn Abi Talib (a), he rushed towards him breathlessly, shouting I have good news for you.The man was none other than Qanbar the faithful servant of the Imam. Many experts in psychology believe inheritance; education and the surrounding environment play important roles in forming human beings’ personality. In this regard, Hazrat Abbas grew up under special conditions. He grew up in a house where worldly ornaments were not important, but which was filled with the light of God and love for humanity and its ethereal values. He grew up among brothers as noble as the Prophet’s two grandson Imam Hassan and Imam Hussein (pe ace be upon them). He grew up in a household on whom the Prophet had asked God to bestow His blessings. This house was the place of hope and refuge of the world. It was the habit of Imam Ali (a) to cultivate and irrigate the palm groves and then endow them to the needy. Abbas acquired these qualities from his father as well as from his brothers Imam Hassan and Imam Hussein (peace be upon them), the illustriou s sons of the Prophet’s impeccable daughter Hazrat Fatemah (peace be upon her) who had long expired. He soon adorned himself with the highest human characteristics. Hazrat Abbas’ life was filed with knowledge and love. Hazrat Abbas, who was brought up in such a congenial atmosphere never sat down without permission in front of his brothers Imam Hassan and Imam Hussein (a). He respected the high status of his brothers as the heirs of his father and the righteous successors of Prophet Mohammad (blessings of Allah be upon him and his progeny). Soon his knowledge and wisdom reached a level in which the scholars of his era become humble be fore him. Hazrat Abbas since his youth showed signs of bravery and courage alongside his father Imam Ali (a). During the Siffeen war against the rebel governor of Syria Mua’wiyah ibn Abu Sufyan, when the enemies blocked water to camp of the Mus-lims, Hazrat Abbas who was in his early teens entered the battlefield with a veil on his face to hid his true identity. Mua’w iyah ordered one of his powerful men Abu Shasa to confront him.

The Syrian arrogantly said: People compare my bravery to a thousand riders, now you want me to fight this young boy? Abu Shasa sent his youngest son to confront him. But his son was soon defeated and killed. Abu Shasa then sent his other son, but to his surprise, he was also

killed. Then Abu Shasa fuming with rage swallowed his proud words and personally entered the battlefield seeking to avenge the death in combat of his sons. But the boy was such valiant that he defeated him and made swift work of th e infidel.

During the era of Imam Hassan (a), Hazrat Abbas stood steadfastly at his side despite the plots of the enemies to snatch away the political leadership of the Ummah from the Prophet’s elder grandson. Despite his courage, Hazrat Abbas always followed th e Imam and wa s pa-

tient. He retired with the Prophet’s Household to Medina from Kufa in Iraq when the rebel Mua’wiya deceived the Iraqi people and forced Imam

Hassan (a) to sign a peace treaty relinquishing the caliphate. Ten years later when Imam Hassan (a) was martyred through poisoning, the divine right of imamate came to rest on the shoulders of the Prophet’s younger grandson Imam Hussein (a). Hazrat Abbas proved loyal and

true to the Imam as always. He was a faithful and trustworthy advisor. So devoted was Abbas that he never left the side of his beloved brother Imam Husse in (a). The height of the greatness of the personality of Hazrat Abbas reached its peak in Karbala and the heroic martyrdom. In chaotic conditions when

the people were entangled with worldly desires and succumbed to the offer of posts, he became the Imam’s flag bearer and led his troops.

In reality in Karbala Hazrat Abbas’ effort to satisfy God and carry out his duty, astonished the world. In Karbala Yazid’s troops cut the water supply to the Imam’s camp. When the young children could no longer tolerate thirst, Hazrat Abbas volunteered to bring them water. But

this was almost impossible.

With his courage, he drove away hordes of enemies and reached the banks of the River Euphrates. Although he was thirsty himse lf, he never drank a drop of water. After filling the goatskin water-carrier, while he was making his way towards the Imam’s camp , the cowardly ene-

my attacked him from all sides. One of his hands was severed when he was struck from behind.

He fought single-handedly with his left arm, which was also severed by the Omayyud marauders. Nevertheless, he spurred his horse to-wards the Imam’s camp hoping to take water to the thirsty children. Alas, he was not destined to do so. The enemies burst upon him like a pack of jackals and shot arrows in his eye and at his chest piercing the goatskin water-carrier and making the water flow on the ground. Hazrat Abbas thus drank the cup of eternal martyrdom in this valiant name and the memory of this great sacrifice will remain eternal in history. In 10th Muharam even many non-Muslims bow at the threshold of Hazrat Abbas in Karbala and beseech God Almighty through him.

Page 11

H a z r a t a b b a s H a z r a t a b b a s H a z r a t a b b a s a . sa . sa . s

Patience is considered to be one of the best-known terms in Islam. In Islamic literature, this phrase occurs with frequency in proportion to different occasions and in various fields, with a tone of encouragement, discussion of rewards, and praise and explanation about its importance. It is therefore natural that Muslims become familiar with its meaning, understand this special phrase, and try to breed this quality within themselves to the best of their ability. Unfortunately, alteration or tampering, which is a very common calamity especially for Islamic phrases, has not left this term untouched, and it could be said that up to a large extent its form, matter, and substance have been completely metamorphosed. Normally, patience is defined as tolerant of unpleasant circumstances. This definition, the way it is to a larger extent is intermingled with ambiguities, justifications, opposing statements, and conflicts. For an oppressed and vacuous society steeped in corruption a nd decadence, patience as defined above will become the biggest tool and pattern for oppressors and corrupters for maintaining the status quo, by keeping the society in a state of backwardness. When poor and backward nations exposed to all kinds of problems and misery, or oppressed masses crushe d under brute oppression, or societies faced with moral corruption, poverty and human suffering, or any individual or group trapped in a ce sspool of misfortune and calamities are told to be patient, the first result will be the taking of that bitter and fatal dose, i.e. to suffer with, and not to overthrow the existing state of oppression. Not only will they not mobilize themselves to overthrow the existing undesirable state of oppre ssion, but on the contrary, keeping in mind the supposed rewards for remaining indifferent and naive they would feel happy and content to the e xtent that they would regard such behaviour as tantamount to accomplishment of a grand victory. It is obvious that the prevalence of such a mentality in that society, up to a large extent, will be to the advantage of the class of exploiters and oppressors, and to the further detriment of the depri ved and oppressed masses. Unfortunately, this wrong interpretation together with its disastrous results presently constitutes the sorry state of affair s in Islamic societies. Any other interpretation for free and unprejudiced minds is quite logical and acceptable. But for those accustomed to its false interpretation, even serious endeavours and fruitful results. When detailed studies of verses of the Holy Qur’an and narrations (hadith) about patience are conducted, grief and surprise for this deviation becomes relatively intense. If the meanings of patience are interpreted in the light of the clear, explicit, and definite verses of the Holy Qur’an as well as in accordance with the authentic traditions reported from the infallible Imams (a), then the re sult derived would be completely opposite to the current common understanding of the term. The above interpretation transforms patience into a lever capable of removing with ease, the heaviest obstacles and solving the biggest problems with one hundred percent positive results. Thus, for an unfortunate society, patience is the key to prosperity and blessings, while on the other hand it will be a strong obstacle to be reckoned with for troublemakers and mischief mongers. In order to appreciate exactly the true meanings of patience and its relevant fields, the best methodology is to resort to the Holy Qur’an and authentic traditions. A thorough investigation would enable us to reach a clear and decisive judgement. More than seventy verses of the Holy Qur’an, deal with patience, glorifying the term and praising those who possess this virtue. The Holy Qur’an descr ibes in detail possess this virtue. The Holy Qur’an describes in detail the relevant results derived, and the circumstances where one could count on this characteristic. For the present discussion, we will not resort to the verses of the Holy Qur’an regarding patience, rather it will suffice our discussion to review the authentic traditions, and accordingly, derive inferences and conclusions because of the following reasons. Firstly, precise and detailed interpretation of the verses of the Holy Qur’an regarding patience would mean a wide discussion, which requires a lot of patience, energy and time. Secondly, to try to compensate for the negligence shown towards the traditions which were narrated by the infallible Imams (may peace be upon them), our discussion will be based on traditions. The absence of the use of traditions is clearly felt in current Islamic research and currently published Islamic literature. On the basis of traditions, patience is defined as the resistance shown by man on the road towards perfection against mischief, corruption and degradation. Which can be compared to the example of a mountaineer who, in order to reach the peak, has to face internal as well as external obstacles or barriers. The internal obstacles are within his inner self, while the external ones are outside beyond his control. Each of them in their own ways interfere with his climbing efforts. Internal obstacles such as the love for comfort, as well as fear, despair, and different types of similar passions, try to stop him while the feeling of indecisiveness in many forms tries to kill his determination for climbing. On the other hand, external barriers such as stones, rocks, wolves, thieves, and thorns etc. retard his progress. Someone who is faced with these kinds of barriers will have the options to either drop his journey on this road which is full of dangers and hardships, or to go ahead by offering resistance against them and overcoming each barrier with his power determination. The second case is defined as patience. During his limited span of life in this world, the human being between his birth and death is a traveller on the road towards the final destination. He has been fundamentally created to endeavour as much as possible to bring himself close to the final destination. All the duties and responsibilities which have been assigne d to man's shoulders are the necessary means and ways to bring him closer to that target. The primary aim of the divine religions and the great prophets was to build an Islamic society providing a suitable field in which human beings could travel, ultimately reaching their desired goal. In a nutshell, that aim could be defined as the striving for perfection and exaltation of human beings. In other words, it is the opening of the fountainheads of talents of his inner self. His acquiring of superior and noble characteristics overrides animalistic characteristics or lower qualities. Of course, this path is a difficult one full of troubles and plenty of barriers. Each of these barriers alone is sufficient to deter the climber from continuing his journey towards the peak of perfection and exaltedness. The inner negative forces (inside the climber) of unweighed evil passions, coupled with the external forces such as the troublesome state of affairs of the real world, produce a series of obstacles of thorns, rocks, etc., in his path. Patience means to be able to stand up against all those obstacles and to conquer them with determination and enthusiasm. Therefore, as was mentioned earlier, all I slamic duties whether individual or collective (social) are means and steps needed to approach that goal of perfection. For a person on a journey towards a distant City travelling through the deserts, the passing of each habitation that lies in his path means that his journey is progressing or, he is getting closer to his final destination. Of course these intermediate aims or targets themselves are preliminaries of the path towards reaching the real and final destination. Therefore each step taken, although a means for accomplishing the ultimate aim, is nevertheless in itself a mult idimensional accomplishment and may be regarded as something closer to the final objective. The summary of this discussion is that to reach each of these goals and destinations, the basic condition is the possession of patience and the ability to utilise this sharp and decisive weapon. Just as the road towards the accomplishment of the ultimate goal of perfection is full of obstacles, similarly the paths of Muslims fulfilling their I slamic duties and responsibilities are also full of these obstacles. These paths are a means for reaching the final destination. There are infinite internal and external obstacles scattered on these roads. On one hand, the depressing internal feelings of laziness, indifference, selfishness, sel f-praise, pride, greed, and improper sexual desires, as well as other various harmful desires of comfort, wealth, fame, etc., haunt the traveller. While on the other hand, unfavourable conditions, interruptions, and situations forced or superimposed onto people because of the social set up of rul ing regimes confront him. Each one of the above in a way, discourages him from carrying out his constructive duties, which either could be individual duties such as offering prayers, or other social obligations like his efforts for the proclamation of truth. The thing which would enable and guarantee the dischargement of each duty, the undertaking of each step, the proceeding on each road, and the accomplishing of each result, is the resistance offered by man against obstacles. Thus the power which enables him to proceed through these barriers, is defined as patience.

D i s c o u r s e o n P a t i e n c e D i s c o u r s e o n P a t i e n c e D i s c o u r s e o n P a t i e n c e

Page 12

Page 13

AIRWAYS TRAVLES

Pakistani Passport

Nicop/Visa

Canadian Citizenship/PR Card

Forms & Photos

Photocopies/Bookbinding/

Lamination/Bill book/Logbook

Business Cards/Letterhead/Flyers

All Kind of Printing Needs!

Hajj & Umrah Photo’s

ROOF BY ROOF

AT YOUR SERVICE

Page 14

PAINTERS & RENOVATIONS LTD.

AMIRALI TEL:(587) 889-9122

STAINING ROLLING/ SPRAYING RESIDENTIAL & COMMERCIAL

ROYALPAINTERS@OUTLOOK.COM

WWW.PAKPOSTWEST.COM COMMUNITY NEWSPAPER !

FOR YOUR ADVERTISING CALL GHULAM MUSTAFA

(CHIEF EDITOR) TEL: (403) 261-0666

MOST CIRCULATED & UPDATED NEWS CALGARY-EDMONTON-VANCOUVER

DIGITAL ART PROFESSIONAL

PHOTOGRAPHY SPECIAL DISCOUNT FOR THE

COMMUNITY!

EJAZ HUSSAIN (403) 968-8854

DR. ADEEL TAHIR DENTAL SURGEON

CALGARY—(403) 685-5510

677 COUGAR RIDGE DR. S.W CALGARY, ALBERTA T3H 5J2

COCHRANE- (403) 932-2060

508—1 STREET WEST COCHRANE, ALBERTA T4C 1B1

Arshad Zaidi 403-615-3897 (cell)

403-265-4442 (work)

Granite, Marble and Quartz

www.canuckdesigns.ca

We provide knowledge & Skills for safe driving

Info & Contact:

(403) 971-7313

(For Ladies Only) QUALITY DRIVING SCHOOL DEFENSIVE DRIVING SKILLS

WE MEET ALL YOUR DRIVING NEEDS!

133 5271 MEMORIAL DRIVE S.E T2A 4V1

SHANAWAR SYED PHARMACY OWNER

TEL NO: (403) 235-0081 FAX NO: (403) 235– 0071 10% DISCOUNT FOR MOMINEEN

FREE FLU SHOTS HALAL MULTIVITAMINS

FOR ADVERTISEMENT

PLEASE CONTACT: RIYAZ KHAWAJA

@ TEL: (403) 999-4614

Launching New Website for Hussainia.

New Flag for Alam-e-Abbas(a) (Parking Area)

New Pulpit (mimber) & new podium (Sponsors Required)

Carpet Installed ! Floor Repaired !

N ew Part it ion in Washrooms

Drywall & Repair Side entrance.

New pavement in Hussainia parking lot

School Every Sunday

10:30-3:00 pm

Volunteer’s Welcome! Please send you children to

Sunday School to learn Quran/Deeniyat

For any inquiries or suggestions ;

Please contact

Excecutive's of HAC

Or School Administrator

Br. Shabbir Rizvi Tel: (403) 796-5110

C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s

S u n d a y S u n d a y S u n d a y

S c h o o l a t S c h o o l a t S c h o o l a t

h u s s a i n i a h u s s a i n i a h u s s a i n i a

S h a b a n - 1 4 3 5 / M a y - J u n e 2 0 1 4

Page 15

May شعبان Fajr Sunrise Zuharain Maghrabain Programme

30 1 3:49 5:29 1:33 9:55

31 2 3:48 5:28 1:33 9:56

June 1st 3 3:46 5:26 1:33 09:57 Wiladat Imam Hussain

2 4 3:45 5:25 1:33 09:58 Wiladat Hazrat Abbas

3 5 3:44 5:24 1:33 09:59 Wiladat Imam Sajjad

4 6 3:44 5:24 1:33 10:00

5 7 3:43 5:23 1:32 10:01 Wiladat Hazrat Qasim

6 8 3:43 5:23 1:32 10:02

7 9 3:42 5:22 1:32 10:02

8 10 3:42 5:22 1:32 10:03

9 11 3:42 5:22 1:32 10:04 Wiladat Ali Akbar (a)

10 12 3:41 5:21 1:32 10:05

11 13 3:41 5:21 1:32 10:05

12 14 3:41 5:21 1:32 10:06 Aamaal Shab-e-Barat

13 15 3:41 5:21 1:32 10:07 Wiladat Imam Mehdi (a)

14 16 3:40 5:20 1:32 10:07

15 17 3:40 5:20 1:32 10 :08

16 18 3:40 5:20 1:32 10:08

17 19 3:40 5:20 1:32 10:08

18 20 3:41 5:21 1:32 10 :09

19 21 3:41 5:21 1:32 10:09

20 22 3:41 5:21 1:32 10:09

21 23 3:41 5:21 1:32 10:10

22 24 3:41 5:21 1:32 10:10

23 25 3:48 5:22 1:32 10:10

24 26 3:48 5:22 1:32 10:10

25 27 3:48 5:22 1:32 10:10

26 28 3:47 5:23 1:32 10:10

27 29 3:47 5:23 1:32 10:10

28 1 3:46 5:24 1:33 10:10

29 2 3:46 5:24 1:33 10:09

30 3 3:45 5:25 1:33 10:09

Please Recite

Surah Fatiha

For All

Shuhada’s &

Marhoomeen.

4755-34th Street SE, Calgary, AB, Canada

T2B 3B3

EXECUTIVE COMMITTEE:

President: Riyaz Khawaja (403) 999-4614

Vice President: Imtiaz Ali Khan (587) 435-7714

Secretary:

Syed Ali Zulqernain (403) 512-4514

Treasurer:

Syed Zaheer Abbas (403) 607-4742

Co-ordintor:

Syed Mansoor Naqvi (403) 975-7313

Trustee:

Syed Muzaffer Tahir (403) 619-6111

Hussaini

Association Of

Calgary, AB

Annual Membership Fee For 2014

Approved by AGM

Family Membership- $400 per year Single Membership- $200 per year Senior Membership- $150 per year Student Membership- $100 per year

Cheque: Please contact executives Credit Card: via credit card machine in

Hussainia/online/PayPal or Online: visit

www.hussainicalgary.com PLEASE PAY YOUR MEMBERSHIP DUESPLEASE PAY YOUR MEMBERSHIP DUESPLEASE PAY YOUR MEMBERSHIP DUES

M a k e A D I F E R E N C E : D o n a t e t o h a cM a k e A D I F E R E N C E : D o n a t e t o h a cM a k e A D I F E R E N C E : D o n a t e t o h a c

Donate Online:

www.hussainicalgary.com

Know your Imam

(atfs) because

indeed if you have a

deep cognizance of

him and this

command (his

advent) is brought

close or delayed,

then it will have no

effect upon you [and

your faith].”

~Imam Sadiq (a)

Biharul Anwar, Volume 52, Page

135; al-Ghaybah of al-Nu’mani

Ayat o f t he m o n thAyat o f t he m o n thAyat o f t he m o n th

Page 16

Allah has promised to those among you who believe and work righteous deeds that He will of a surety grant them in the land inheritance (of

power) as He granted it to those before them; that He will establish in authority their religion the one which He has chosen for them; and that He will change (their state) after the fear in which they (lived) to one of security and peace: `They will worship Me (alone) and not associate aught with Me.' If any do reject faith after this they are rebellious and

wicked . (surah 24-55)