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Eid-ul-Fitr is linked with the Holy month of Ramadan. It signifies the end of the month of fasting (the first day of the month of Shawwal). The unique festival of Eid-ul-Fitr has no connection with any historical event nor is it related to the changes of seasons or cycles of agriculture. It is not a festival related in any way to worldly affairs. Its significance is purely spiritual. It is the day when the Muslims thank God for having given them the will, the strength and the endurance to observe fast and obey His commandment during the holy month of Ramadan. This day, in Muslim world, brings rejoicing and happiness. The rejoicing is not, however, at the departure of the month of Ramadan; it is the happiness which man feels after successfully completing an important task. The feast of Fitr is God's reward for those who fast during the holy month of Ramadan. In this month, man should try to add to his true knowledge of God, do acts of charity for the needy, renew his beliefs towards his Lord and should beseech Him to approve their virtuous deeds and forgive their sins .

E i d - u l - F i t r m u b a r a k

“Al-Hujjat” Annual Family Summer Camp

15th Aug– 17 Aug 2014 Registration Open!

Spiritual & Physical activities ! We encourage everyone to join us for

the family get together

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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

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

Salaam-un-Alykum Dear Momineen & Mominaat, We thank Allah swt for giving us tawfeeq to fast during the month of Ramadhan. We wish all the Muslims Eid ul Fitr Mubarak ,the celebration which is to thank Allah for completing the month of Ramadhan ,The conception of Eid in Islam is not confined only to celebration, extravagance, luxurious feasts, friendly handshakes and embraces The Muslims should rather devote this day to the worship of God and ask his forgiveness ,the doors of God's pardon are kept open this day and His Blessings are bountiful. We should remember the oppressed and destitute during the celebrations and do our best to help those who are in need .We should try to raise our voice in support of those who are oppressed by the oppressors and stand in solidarity with those families who are victims of terrorism around the globe. With salaams and duas, Riyaz Khawaja President

Al-Hujjat (atfs) Vol.2 - Issue No 10- Shawwal-1435 / August 2014

In t h i s i s sue :

Life of Imam Sadiq (a) 2

Battle of Uhud 3-6

Prayers for Imam of our Times 6

History of the Cemetery Of Jannat Al-Baqi

7-8

Battle of Khandaq 9-10

Why Does Allah Test Us? 11

Photo Gallery 12

Advertisements 13-14

Prayer Times/Calendar 15

Ayat of the Month 16

Event at a glan c e

Name : Jaffer (a)- the 6th Holy Imam Title : As-Sadiq, Sadiq-e-Aal-e-Mohammad(a) Birth and Imamate He was born in Medina on 17th Rabi ul Awwal 83 A.H and he died in Rajab in the year 148 A.H. at the age of 65. He was buried in the cemetery of al-Baqi alongside his father, his grandfather and his (great-great) uncle. His mother was Umm Farwa, the daughter of al-Qasim b. Muhammad b. Abi Bakr. His Imamate lasted for thirty-four years. His father, Imam Mohammad Baqir (a), clearly gave him the trusteeship (of the Imamate) and gave him an explicit designation (nass jali) for the Imamate. Imam's Knowledge and his Sciences Imam Jaffer Sadiq (a) stood out among their group for his great merit (fadl); he was the most celebrated, the greatest in rank and the most illustrious of them in the eyes of both the non-Shia (al-amma) and the Shi'a (al-khassa). The people transmitted on his authority the religious sciences which travellers carried with them and thus his fame was spread throughout the lands. The learned scholars have transmitted on the authority of no other member of the House (ahl al-bayt) as much as they have transmitted on his authority. None of them met as many of the reporters of traditions as he did, nor did the latter transmit on their authority to the same extent as they transmitted on the authority of Abu Abd Allah Imam Jaffer Sadiq (a). The specialists in tradition (ashab al- hadith) have gathered together the names of those who narrated on his authority, who were reliable despite differences in views and doctrines and they were four thousand men. The clear evidence for his Imamate was such that it overcame hearts and silenced the attempts of an opponent to denigrate it with doubts. During the imamate of the sixth Imam greater possibilities and a more favorable climate existed for him to propagate religious teachings. This came about as a result of revolts in Islamic Lands, especially the uprising of the Muswaddah to overthrow the Umayyad caliphate, and the bloody wars which finally led to the fall and extinction of the Umayyads. The greater opportunities for Shi'ite teachings were also a result of the favorable ground the fifth Imam had prepared during the twenty years of his imamate through the propagation of the true teachings of Islam and the sciences of the Household of the Prophet. The Imam took advantage of the occasion to propagate the religious sciences until the very end of his imamate, which was contemporary with the end of the Umayyad and beginning of the Abbasid caliphates. He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zorarah, Muhammad ibn Muslim, Mu'min Taq, Hisham ibn Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham Kalbi Nassabah, and Jabir ibn Hayyan, the alchemist. Even some important Sunni scholars such as Sufyan Thawri, Abu Hanifah, the founder of the Hanafi school of law, Qadhi Sukuni, Qadhi Abu'l- Bakhtari, and others, had the honor of being his students. It is said that his classes and sessions of instruction produced four thousand scholars of hadith and other sciences. The number of traditions preserved from the fifth and sixth Imams is more than all the hadith, that have been recorded from the Prophet and the other ten Imams combined. There are innumerable reports about him concerning signs and revealing the unknown similar to those which we have mentioned, which would take too long to recount. He used to say: "Our knowledge is of what will be (ghabir), of what is past (mazbur), of what is marked in hearts (nakt fi al-qulub), and of what is tapped into ears (naqr fi al-asma). We have the red case (jafr), the white case, and the scroll of Fatima(s.a.) and we have (the document called) al-jami'a in which is everything the people need." He was asked to explain these words and he said: "Ghabir is knowledge of what will be; mazbur is knowledge of what was; what is marked in the hearts (nakt fi al-qulub) is inspiration; and what is tapped into the ears (naqr fi al- asma) are words of angels; we hear their speech but we do not see their forms. The red case (jafr) is a vessel in which are the weapons of the Apostle of God, may God bless him and his family. It will never leave us until the one (destined) among us members of the House, to arise (qa'im), arises. The white case (jafr) is a vessel in which are the Torah of Moses, the Gospels of Jesus, the Psalms of David and the (other) Books of God. The scroll of Fatima, peace be on her, has in it every event which will take place and the names of all the rulers until the (last) hour comes. (The document called) al-jami'a is a scroll seventy yards long which the Apostle of God, may God bless him and his family, dictated from his own mouth and Ali b. Abi Talib, peace be on him, wrote in his own handwriting. By God, in it is everything which people need until the end of time, including even the blood-wit for wounding, and whether a (full) flogging or half a flogging (is due).

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He, peace be on him, used to say: "My traditions are my father's traditions; my father's traditions are my grandfather's traditions; my grandfather's traditions are the traditions of Ali b. Abi Talib, the Commander of the faithful; the traditions of Ali the Commander of the faithful are the traditions of the Apostle of God, may God bless him and his family; and the traditions of the Apostle of God, may God bless him and his family, are the word of God, the Mighty and High. Martyrdom Toward the end of his life the Imam was subjected to severe restrictions placed upon him by the Abbasid caliph Mansur, who ordered such torture and merciless killing of many of the descendants of the Prophet who were Shi'ite that his actions even surpassed the cruelty and heedlessness of the Umayyads. At his order they were arrested in groups, some thrown into deep and dark prisons and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. Hisham, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. Later, the Imam (a) was arrested by Saffah, the Abbasid caliph, and brought to Iraq. Finally, Mansur had him arrested again and brought to Samarrah where he had the Imam (a) kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him. Eventually the Imam (a) was allowed to return to Medina where he spent the rest of his life in hiding, until he was poisoned and martyred through the intrigue of Mansur. Upon hearing the news of the Imam's martyrdom, Mansur wrote to the governor of Medina instructing him to go to the house of the Imam (a) on the pretext of expressing his condolences to the family, to ask for the Imam's will and testament and read it. Whoever was chosen by the Imam (a) as his inheritor and successor should be beheaded on the spot. Of course the aim of Mansur was to put an end to the whole question of the imamate and to Shi'ite aspirations. When the governor of Medina, following orders, read the last will and testament, he saw that the Imam (a) had chosen four people rather than one to administer his last will and testament: the caliph himself, the governor of Medina, 'Abdullah Aftah, the Imam's older son, and Imam Musa-e-Kazim (a), his younger son. In this way the plot of Mansur failed.

The battle of Uhud was a reprisal against the Muslims following the battle of Badr. Some of the leading members of Quraysh such as Abu Jahl, Utbah, Shaiba, Walid, Umayya bin Khalaf, and Hanzala bin Abu Sufyan, had been killed in the battle of Badr. After the death of Abu Jahl, leadership of the Makkans had passed on to his compeer, Abu Sufyan, who was the chief of the clan of Banu Umayya. There was profound sorrow in Makkah at the loss of so many chiefs but Abu Sufyan had forbidden the bereaved families to cry and to lament their losses. Tears, he knew, could wash away malevolence from the hearts. But time and tears, he asserted, would not be allowed to heal the wounds received by the Makkan aristocracy at Badr. He himself had taken an oath that he would remain a stranger to every pleasure until he had paid the Muslims back in their own coin. He and the other leaders of the Quraysh spent a whole year of feverish activity in which they equipped and trained a new army. One year after the battle of Badr, the new army of the idolaters of Makkah was ready to take the field against the Muslims. In March 625 Abu Sufyan left Makkah at the head of three thousand seasoned warriors. Most of them were foot soldiers but they were supported by a strong contingent of cavalry. Also accompanying the army, was a band of warlike women. Their duty was to wage “psychological warfare” against the Muslims by reading poetry and by singing amatory songs to spur the courage and the will-to-fight of the soldiers. They knew that nothing held such terror for the Arabs as the jibes of women for cowardice, and they also knew that nothing was so efficacious to turn them into utterly reckless fighters as the promise of physical love. These amazons included the wives of Abu Sufyan and Amr bin Aas, and the sister of Khalid bin Walid. The most tragic episode of the battle of Uhad was the death of Hamza and the mutilation of his body. After the departure of the Makkans, the Prophet went to see the corpse of his uncle. The ears and the nose had been cut; the abdomen had been slit open, and its organs had been removed. He was overwhelmed with sorrow to see the martyr's body in that state, and ordered it to be covered. Hinda, the wife of Abu Sufyan and the mother of Muawiya, is called the “liver-eater” in the history of Islam. Ibn Ishaq says that she chewed up the liver of Hamza but could not swallow it. But Ibn Abdul Birr says in his book, Al-Isti'aab, that she actually made a fire in the battle-field, roasted Hamza's liver on it, and ate it! When the Prophet returned to Medina, he heard the heart-rending lamentations of the members of the bereaved families. The kith and kin of the martyrs of Uhad were mourning their dead. He exclaimed: “Alas! there is no one to mourn the death of my uncle, Hamza.” The leaders of the Ansar, upon hearing this remark, went to their homes, and ordered their women to go to the house of the Prophet, and lament the death of his uncle.Presently a crowd of women of Medina gathered in the house of Muhammad, and they all wept over the tragic death of Hamza, the hero of Islam. The Prophet invoked the blessings of God upon them all. Thereafter it became a custom in Medina that whenever anyone died, his mourners began their lamentations with dirges on Hamza. The people of Medina mourned first for Hamza and then they mourned for their own dead.

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T h e b a t t l e o f u h u dT h e b a t t l e o f u h u dT h e b a t t l e o f u h u d

The Qureshites came out from the Battle of Badr with an astonishing result which they did not expect. They were confident of their capability to annihilate the Muslims easily. For the Qureshites were more numerous and with a bigger reserve and more logistics. Yet, they suddenly found themselves losing seventy of their warriors and leaders, along with seventy captives, in a one-day battle. And above all, the resounding defeat which they received was at the hand of a group whom they used to belittle. The Qureshites were unwilling to admit a final defeat. They lost a battle, but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The burning hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength. The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters al the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge. Thus, the community of Quraish, one year after the Battle of Badr, marched towards Medina to annihilate the Muslims, their religion, and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There, the expected battle took place. The Holy Prophet went on deploying his forces, placing them in strategic positions. He placed fifty marksmen at the slope of the Mount of Uhud, directing them to protect the back of the Muslims against the pagan cavalry (which was led by Khalid Ibn Al-Waleed). He commanded them not to leave their position whether the Muslims defeated the pagans or the pagans defeated the Muslims. The Elements of the Islamic Defense In this second battle of destiny for the Muslims, the Islamic defense consisted of the same three important elements which played their roles at the battle of Badr: 1. The ideal leadership of the Messenger and his firmness. 2. The members of the house of the Holy Prophet and their heroism. 3. An Islamic army consisting of seven hundred companions, the hearts of many of them were filled with faith and readiness for sacrifice. The start of the Battle of Uhud followed the method of the beginning or the Battle or Badr. Talhah Ibn Abu Talhah ( from Banu Abdul-Dar clan ), the bearer of the banner or the pagans, challenged the Muslims, saying: “Are there any duelers?” The respondent to his call was the same respondent of the Battle of Badr. „Ali came to him and when they faced each other between the two hosts, „Ali swiftly dealt him a blow by his sword through which his head was split. The Holy Prophet was pleased. He exclaimed: Allahu Akbar (God Is Great), and so did the Muslims, for the biggest hero of the pagan army had died. Abu Saad Ibn Abu Talhah (brother of Talhah) carried the banner and challenged the Muslims, saying Companions of Muhammad, you allege that your dead go to Paradise and our dead go to Hell. By Al Lat, you lie. If you were so confident, some of you could have faced me. Let one of you come to fight me. „Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men, and the Muslims continued annihilating them. „Ali destroyed Artat Ibn Sharhabeel, Shureih Ibn Qaridh and their servant, Sawab. Historians reported that Al-Hamzah killed Othman Ibn Abu Talhah. Assim Ibn Thabit shot by his arrows Musafi, and Al-Harith, two sons of Talhah, Al-Zubeir killed their brother Kilab, and Talhah Ibn Obeidullah killed their other brother Al-Jallas. Ali and the Banner Bearers However, Ibn Al-Atheer reported that „Ali, alone, destroyed all the standard bearers at the Battle of Uhud and said that Abu Rafi reported that. And so did Al-Tabari. The death of the bearers of the banner heightened the morale of the Muslims and shook the hearts of the pagans. Following the death of the banner bearers, the Muslims undertook a general offensive led by „Ali, Al-Hamzah, Abu Dujanh, and others. The Islamic offensive terrified the pagan army, but the Muslims lost during this operation a giant hero Al-Hamzah, Lion of God, and uncle of the Messenger of God. Wahshi, an Abyssinian, transfixed him with his dart while he was fighting. However, the pagans were forced to flee and leave their camps. The Muslims entered the pagan camps and went on collecting what they found of equipment and material without meeting any resistance from the pagans. Defeat After Victory This scene watered the mouths of the fifty marksmen whom the Prophet placed at the slope of the Mount of Uhud to protect the back of the Muslims against the pagan cavalry. The majority of these marksmen left their place and joined the collectors of the spoils. They did not heed the word of their leader Abdullah Ibn Jubeir, who reminded them of the instructions of the Messenger which made it mandatory for them not to leave their place. Not more than ten of them

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heeded his words. Noticing the small number of the marksmen, Khalid Ibn Al-Waleed and his horsemen killed them then started a general offensive. The fleeing pagans beheld their horsemen fighting and attacking. They came back to the battle while the Muslims were preoccupied collecting the spoils. The Muslims were astonished and confused. They started to fight but they did not know whom they were fighting Many Muslims were killed by the Muslims themselves, then they fled turning their backs and refusing to look behind, while the Messenger was calling upon them to come back to the battle. The Holy Qur'an informs us of the situation of the Muslims in this terrifying hour: God certainly made good His promise unto you when you routed them by His leave, until the moment when your courage failed you and ye disobeyed after He had showed that for which ye long. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you. But He forgave you. For God is full of grace to those who believe. Behold ye were climbing up (the high ground) without casting a side glance at anyone, and the Apostle was calling you back. There did God give you one distress after another by way of requital, to teach you not to grieve for what ye miss, or for (the ill) that had befallen you. For God is well aware of all that ye do. [Qur‟an 3:151-52]

Who remained with the Prophet (S)? The companions fled away, concerned only with their own safety. History recorded seven exceptional Meccans („Ali, Abu Bakr, Abdul-Rahman Ibn Ouf, Saad Ibn Abu Waqass, Talhah Ibn Obeidah, Al-Zubeir Ibn Al-Awam, Abu Obeidah Ibn Al-Jarrah); And Seven exceptional Medi- nites (Al-Hubab Ibn Al-Munthir, Abu Dujanah, Sahl Ibn Huneif, Assim Ibn Thabit, Saad Ibn Mu ath, As-ad Ibn Hudheir or Saad lbn Abadah and Muhammad Ibn Muslimah). These men, according to some historians, remained with the Prophet when the other companions deserted him. From what we read in Al-Mustadrak by Al-Hakim, we understand that „Ali Ibn Abu Talib was the only defender who stayed with the Prophet for the duration of the battle. The other companions who were mentioned to be among those who remained with the Prophet were actually the first ones to come back to the Messenger of God after they left him. Al-Hakim recorded that Ibn Abbas said: „Ali has four distinctions no one shares with him: He was the first male who prayed with the Messenger of God. He was the bearer of his banner in every battle and he was the one who stayed with him at the Battle on the day of Al- Mihras (the Battle of Uhud, where there is gathered water called Al-Mihras ), and he is the one who washed his blessed body and laid him in his tomb.

The Prophet (S) Participated The Messenger stayed at the battlefield with full determination and firmness after the pagans came up to him. He himself fought vigorously. Saad Ibn Abu Waqaas reported that he witnessed a man whose face was covered, and he did not know who he was. The pagans came towards him and Saad thought that they were going to overpower him. But that man took a handful of gravel and threw it at their faces and they retreated . . . Finally Saad discovered that that man was the Prophet. He used his bow and expended all his arrows until his bow could not be used any longer. When the Prophet was exposed to the enemies by the retreat of his army, Obay Ibn Khalaf tried to attack him. Some of his companions tried to bar Obay from reaching the Prophet, but the. Prophet prevented them from doing that. He faced Obay with a blow which did not seem to be effective. But Obay said: “By God, Muhammad has killed me....” He told me in Mecca: “I shall kill you. By God, if he spits on me he kills me.” Obay died in “Saraf” while returning to Mecca. Imam „Ali's (a) endeavor Al-Tabari reported that Abu Rafi said: The Messenger of God witnessed a group of pagans coming to him. He said to „Ali: Charge them. „Ali charged them and forced them to retreat and killed Amr Ibn Abdullah Al-Jumahi. The Prophet beheld another group coming and told „Ali to charge them and he did. He scattered them and killed Sheibah Ibn Malik, one of the children of Amir Ibn Lu-ay. Amazed by „Ali's sacrifice Gabriel said: Messenger of God, what a redeemer „Ali is! The Prophet replied: He is from me, and I am from him. Gabriel said: And I am from both of you. They heard at that time a voice saying: There is no youth (full of manhood) but „Ali, and no sword comparable to Zulfiqar („Ali's sword). A regiment arrived from Kinanah in which four of the children of Sufyan Ibn Oweif were present. Khalid, Abu Al-Sha-atha, Abu Al-Hamra, and Ghurab. The Messenger of God said to „Ali: “Take care of this regiment.” „Ali charged the regiment, and it was about fifty horsemen. He fought them while he was on foot until he scattered them. They gathered again and he charged them again. This was repeated several times until he killed the four children of Sufyan and added to them six more .. Ibn Husham reported that the Messenger fell into one of the pits which were excavated and covered up by Abu Amir, who expected the Muslims to fall in them. The knee of the Messenger was cut. „Ali held the hand of the Messenger and pulled him up and Talhah Ibn Obeidullah helped him until the Prophet stood up.

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Muslim in his “Sahih” (Authentic) reported that Sahl Ibn Saad said the following: The face of the Messenger was cut, and one of his teeth was broken, and the protective dress of his head was broken. Fati-ma, daughter of the Messenger, was washing the blood and „Ali was pouring water he brought by his shield from Al-Mihras. Beholding that the water increased the flow of blood, she burned a mat, put some of its ashes on the wound and the blood stopped.12 The Conclusion It would not be difficult for the reader to infer the following: 1. The Battle of Uhud was one of the battles on which the future of Islam depended. 2. The death of the bearers of the banners of the pagan army at the beginning of the battle had its important effect in rais-ing the morale of the Muslims and breaking the morale of the pagans who were four times more numerous than the Mus-lims. The bearers of the banners in the eyes of the warriors in those days were the leaders of the army. Their death had a great effect on the morale of the army. History recorded that Abu Sufyan said to Banu Abdul Dar: O Banu Abdul-Dar, we recognize that you have more right than any other Meccan clan to carry the banner (because the Meccan tradition gives the clan of Abdul- Dar the right to carry the banner at war). We were defeated in Badr because of the banner. Hold your banner firmly and protect it or hand it to us. This infuriated the clan of Abdul-Dar. As they refused to surrender their right of carrying the banners Abu Sufyan said: Let another banner be added to it.” They said: “Yes, but the additional banner will be carried also by a man from Banu Ab-dul-Dar, and nothing other than this will be accepted. The Meccan pagans witnessed at the beginning of the battle their banner fallen ten times, and their hearts fell with the ban-ner ten times. They found, to their astonishment, that they are facing a tremendous power. „Ali was the one who de-stroyed the banner bearers or most of them. This signaled the defeat of the Meccan army in the first round. 3. When the Muslims were defeated in the second round, no one remained with the Prophet except „Ali and thirteen oth-ers of the companions of the Messenger. These thirteen were the first to come back to the Messenger after their flight. It is clear that „Ali's defense in that decisive hour was much more valuable than the defense of the thirteen companions put to-gether. The Messenger ... became the target of the pagan's attacks. Whenever a regiment aimed at the Prophet „Ali charged the regiment and forced it to retreat. Thus, we would not be erroneous if we say that „Ali in this decisive battle had the exclusive honor of being the main de-fender of the Messenger and his Message, against the forces which no one other than „Ali could face successfully. The Bat-tle of Badr laid the foundation of the Islamic state, but the Battle of Uhud was about to destroy the foundation, had not a small number of heroes headed by „Ali been present. The pagans found that the Battle of Uhud ended in their favor. They defeated the army of the Prophet, and the Muslims lost seventy companions, among them the giant hero: Al-Hamzah, uncle of the Messenger and Lion of God. But the pagan victory was not decisive. Their target was Muhammad and Muhammad was still alive. He was the biggest danger to them Therefore, it was necessary for them to have another decisive battle in which they would realize the goal that they could not realize at the Battle of Uhud. The Battle of Uhud took place during the third year after the Hijrah. Two years later, the third decisive battle in which the pagans gathered their biggest task force, took place.

Actively waiting for the Imam should be our ultimate goal, which can be achieved through prayers, supplications, and Qur'an recitation. Below are a few acts of worship we can perform that may bring us closer to God and strengthen our allegiance to the Imam: We should recite Du'a Ahad for 40 days. Imam Ja'far as-Sadiq has stated: "Whoever recites this supplication for forty days after morning prayers will be amongst the helpers of the 12th Imam. Should (s)he die before the reappearance of the Imam, Allah will raise him/her from the grave in order for the reciter of this supplication to present him/herself to the Imam." We should recite 50 verses of the Holy Qur'an daily, and gift the reward to Imam Mahdi. This is a highly recommended act as a means of strengthening our connection with our Imam. We should send blessings on the Holy Prophet. Sayyid Ibn Tawus writes in Jamal al-Usboo: "Among the duties of Thursday it is recommended to send blessings on the Holy Prophet a thou-

sand times, and it is recommended that one should say: "O Allah, bless Muhammad and the Family of Muhammad, and hasten their reap-pearance. And destroy their enemies, from the Jinns and humans; from the first and the last."

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P r a y e r s a n d S u p p l i c a t i o n s f o r I m a m M a h d i

Where Imam Hasan Ibn Ali (2nd Imam), Imam Ali Ibn Al-Husayn (4th imam), Imam Muhammad Ibn Ali (5th imam), & Imam Ja'far Ibn Muhammad (6th imam), peace be upon them, are buried On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul Al-Baqi (Madina) were demolished by King Ibn Saud. In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried. Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the enemies against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history. The Origins of Al-Baqi Literally “Al-Baqi” means a tree garden. It is also known as “Jannat Al-Baqi” due to its sanctity, since in it are buried many of our Prophet's relatives and companions. The first companion buried in Al-Baqi was Uthman Ibn Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave. On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in Al-Baqi by saying, “Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi”. The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan Ibn Ali (a), Imam Ali Ibn Al-Husayn (a), Imam Muhammad Al-Baqir (a), and Imam Ja'far Al-Sadiq (a) were all buried there. Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima Bint Al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik Ibn Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims. Al-Baqi as viewed by historians Umar Ibn Jubair describes Al-Baqi as he saw it during his travel to Madina, saying “Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin Al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far Al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib. The grave of Hasan bin Ali (a), situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are paneled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as “Bayt Al-Ahzaan” (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)” After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, “At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown.” Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as “infidels” and were subsequently killed.

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H i s t o r y o f t h e C e m e t e r y O f J a n n a t A lH i s t o r y o f t h e C e m e t e r y O f J a n n a t A lH i s t o r y o f t h e C e m e t e r y O f J a n n a t A l --- B a q iB a q iB a q i

The First Destruction of Al-Baqi The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s). From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam. In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a precondition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram. Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use. Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored. In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb. The second plunder by the Wahhabis The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields. 1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared. Awn bin Hashim (Shairf of Makkah) writes: “Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots.” 1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s). Ibn Jabhan says: “We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin.” Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned. 1925 AD Jannat Al-Mu'alla, the sacred cemetery at Makkah was destroyed along with the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims. Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars?

H i s t o r y o f t h e C e m e t e r y O f J a n n a t A lH i s t o r y o f t h e C e m e t e r y O f J a n n a t A lH i s t o r y o f t h e C e m e t e r y O f J a n n a t A l --- B a q i B a q i B a q i 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

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This battle is known by various names - battle of Khandaq (trench), battle of Ahzaab and battle of Abu Sufiyan. BACKGROUND The defeat at the battle of Badr and the temporary victory at Ohud had made the Qureshites community have one important dream - The destruction of Islam and Prophet Mohammed (pbuh). Pagan tribes outside Mecca were sharing with them the same dream. This belief brought together these tribes. A delegation from these people went to Makkah and other Arab communities during the fifth year after the Hijrah, propagating war against the Prophet (pbuh) and attempting to mobilize the Arab forces for the proposed war. They did not need much effort to persuade the Makkans to a military undertaking against the Prophet(pbuh). Their response to the invitation was prompt, and without hesitation, they mobilized four thousand fighters. There were clashes between the Muslims and some of the people of scripture who were neighboring Madina caused by their breaching of covenants with the Holy Prophet(pbuh&hf). The following seven tribes took part in this battle against the Muslims: Ghatfan, Saleem, Asjaa, Asad, Qareeza, Tazeer and Quresh. This army of about 24,000 was commanded by Abu Sufiyan and the Muslim arway which numbered 3,000 was commanded by the Prophet Mohammad(pbuh) himself. DIGGING OF THE TRENCH The Holy Prophet (pbuh) received the news of the imminent invasion a few days before their arrival at Madina. He consulted his companions, and Hazrat Salman al-Farisi(a.r.) counselled to dig a trench around Madina to prevent the invaders from entering it. The Prophet (pbuh) commanded the Muslims to implement the plan. The number of days required to dig the trench is reported to be between six and twenty days as per different historical accounts. Witnessing the trench, the invaders were surprised and realized that it had become difficult for them to enter Madina. Thus they found it necessary to besiege Madina instead of invading it directly. This siege continued for about 20 days. Banu Quraidhah, a community from the followers of the Scripture, joined the pagan army after its arrival. This community had a covenant of peace with the Prophet (pbuh). Their treacherous action was a frightening surprise to the Muslims. By breaching the covenant, this community gave the pagan army additional forces and equipment. It became the duty of the Muslims to add to their defensive lines another line. THE MUSLIMS IN HORROR There were many hypocrites among the Muslims who circulated frightening rumors, which added to the fear of the Muslims. The Holy Qur'an tells us of the psychological crisis with which the Muslims lived during that period: "Behold! They came upon you from above you and from below you, and when the eyes grew wild and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about God! In that situation the believers were tried: They were shaken with a mighty Shock. And behold! The hypocrites and those in whose hearts there is disease (even) say: God and His Apostle promised us nothing but delusion! Behold! A party among them said: O people of Yathrib (Madina), you cannot stand (the attack), therefore turn back! And a band of them ask for leave of the Prophet, saying: Truly our houses are bare and exposed though they were not exposed; they intended nothing but to flee."(33:10-13) It is also reported in Maarij-un-Nabuwwah (4:128) that when Amr ibn Abduwud challenged the Muslims, Hazrat Umar added to the fright by saying that Amr was such a fighter who alone fought 1,000 men at one time. FIRST ATTEMPT FROM KUFFAR An adventure young fighter named Nofel ibn Abdallah from the Kuffar army started the venture and jumped in the trench with his horse in an attemp to cross it. He was greeted by stones from the Muslim army and was not able to get out of the trench. Not bearing the stones thrown by the Muslims, he shouted in despair that O people of Arab it is much better for me to be killed than bear this painful stone throwing. Hearing this, Imam Ali (a) got into the trench and within minutes killed him and cut him into two pieces (Seerat-e-Halbia Vol.2 Page 637, Seerat Ibn-e-Hashsham Vol.2 Page 196) AMR'S VENTURE Amr ibn Abduwud, accompanied by Dhirar Ibn Al-Khattab, Akramah Ibn Abu Jahl, and others, sought and found a narrow place in the trench. Their horses leaped above the trench to the other side. The Muslims were in a state of shock and horror before the passage of these pagan soldiers to their side. The new danger, which was presented by their passage, made the morale of the Muslims much lower than before. MEN OF STRONG FAITH Though the hearts of most of the Muslims were filled with fear, some of them were unshaken by the new danger. It rather made their faith stronger in God, His Messenger, and the promised victory. These individuals were ready to sacrifice themselves and one of them certainly was determined to try to confine the danger, then to remove it. The Holy Qur'an tells us of the morale of these believers.

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T h e B a t t l e o f K h a n d a q ( T r e n c h )

When the believers saw the confederate forces, they said: This is what God and His Apostle had promised us. And God and His Apostle told us what is true. And it only added to their faith and their zeal in obedience. "Among the believers are men who have been true to their covenant with God: Of them some have completed their vow (to the extreme), and some (still) wait; but they have never changed (their determination) in the least."(33: 23)

The Holy Qur'an does not inform us of the number of those believers whose faith was increased by the increase of the danger. These believers may have been scores or just a few. However, faith sometimes remains only as a state of mind without being transformed into action. Some of the faith is active, flowing with vitality and moving the faithful to face the danger and to rise to its level and above its level.

IMAM ALI (a) 'S RESPONSE

History informed us of one of them because of his outstanding achievements at this battle, in confining and removing the danger, which shook the very foundation of the Islamic state. That man was no other than Imam Ali Ibn Abu Talib (a).

Amr Ibn Abduwud, who crossed the trench, was well known among the Arabs. He attended the battle, boastfully making his place known to people. His very passage from one side to the other side of the trench, accompanied only by a small number of fighters, indicates that the man was extremely courageous. He was the only one from among the 24,000 fighters who tried to invade the Muslims directly and challenge them totally while he was with them on one side.

While mounting his horse, Amr went around the area of Sal'a, facing the Muslims and challenging them: "Is there any dueler?" He repeated this call but there was no response on the part of the companions. This compelled Imam Ali (a) to rise up and request permission from the Prophet (pbuh) to fight Amr. Prophet (pbuh) said "Not you Ali". Amr again repeated his challenge and there was no response again from the companions of the Prophet (pbuh). Infact, as stated above, Hazrat Umar added to the fear of the Muslims by stating the story of Amr fighting 1,000 men at the same time alone. This time again Imam Ali (a) asked for permission and the Prophet (pbuh) replied in the same manner. Perhaps the prophet(pbuh&hf) wanted to test the loyal companions and also not to give chance to others to say that if Ali (a) had not been given permission earlier then I would have gone to face Amr......

Finally Amr addressed the Muslim army as follows: "You muslims have been made to believe that there is a Jannah, is there anyone among you who has the courage to challenge me so that I can kill him and send him to his Jannah". Hearing this the Prophet (pbuh) asked his companions "Is there anyone among you who could stop the non-sense of this Dog". Hearing this, none other than Imam Ali (a) rose up for the third time and requested permission saying that now he cannot stop. Prophet Mohammad (pbuh) finally gave permission to Imam Ali (a) and prayed in his favor. The prophet (pbuh) decorated Imam Ali (a) with his turban and gave him his Zirah (iron protective dress) and gave him Zulfiqar - the sword of Imam Ali (a) that was sent by Allah (swt) during the battle of Badr.

THE DUAL STARTS

When Imam Ali (a) started toward Amr, the Peophet Mohammad (pbuh) addressed the Muslims and said "Baraz-al Imaan Kulle ilash-shirk kulle" meaning "Absolute/Total Faith (Imaan) is going against absolute/total Infidalism (Kufr)". In another tradition, Prophet (pbuh) used the word Islam instead of Imaan. (Yanabe al-Muwaddah 1:94, Manarijan Nabuwwah 3:168)

Imam Ali (a) neared Amr and asked him to face him in a duel. Amr arrogantly replied: "Your father Abu Talib was a friend of mine. By God, I would not like to kill you." Imam Ali (a) replied: "But, by God; I would love to kill you." The battle started after exchange of some more harsh words. There was such a ferocity in the duel that the whole scene was covered with dust and only the voice of swords clashing could be heard. In a little while the voices stopped and the dust started settling down. Everyone was anxious to see the results. Amidst settling dust, Imam Ali (a) was seen coming out in such a way that the head of Amr was in his hands and blood was soaking from his sword - Zulfiqar. Viewing this scene the Prophet(pbuh&hf) shouted "Allaho Akbar - God is great" and so did the Muslims The death of Amr was the end of the new danger. Those who were with him ran away, trying to save their skin; but most of them were killed before they could cross to the other side.

Shah Abdul Haq Muhaddis Dehlvi writes in Madarij-un-Nabuwwa (2:297) "Specially Hazrat Ali Karam Allah Wajhul Kareem fought in this Ghazwa in such a way that it is beyond comprehension and explainable logic" Various books of history acocunt that the Sahaba(r.a.) stated that "We could not realise how a fighter who fought 1,000 men at the same time could be killed. We just hear Nara-e-Takbeer and the other moment Amr was lying on the ground dead" (Tabqaar ibn-e-Sadd 1:412, Anwaar Mohammadiya minal mawahib Page 84). Imam Ali (a)'s role at this battle was outstanding in the history of the Islamic defense.

T h e B a t t l e o f K h a n d a q ( T r e n c h ) 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

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ا نافسا إله وسعاها لا يكالف الله “Allah does not burden a soul beyond that it can bear…” *Lets Take A Step Back & Reflect What This Means* Take a moment to think about when we remember Allah the most. Do we remember him when everything is well off? Do we remember him when we pass our exams? Do we remember him when people run towards us to be our friends? When do we actually begin to remember Allah? When things are going good or when things are going bad? -When I fail my test? -When a family member passes away? -When a friends gets into an accident? Usually thats when we remember Allah the most. Thus when Allah loves you, he is continuing to test you. Test after test. He is telling you that I don‟t want you to forget me. Thus I am never going to keep you in your comfort zone. Typically when we fail an exam, the Salah (prayer) after that is the most sincere salah. Why? Because when we feel independent we feel as if we do not need Allah. However, when Allah gives us trials over trials, now besides us being depressed and saying “Ya Allah why are you doing this to me”, we should say “Ya Allah, I know you are testing me. Thus, I am always in your thought process.” Hence, the hadith by Prophet Muhammad (S) "If Allah wants to do good to somebody, He afflicts him with trials." And there is no better example of this then Aba Abdillah, Hussain ibn-e-Ali (a) Imam Hussain (a) in Karbala, was a pinnacle of sincerity, the climax of devotion and submission, the ultimate link and bond that any human being could have with Allah. Yet, Hussain (a) looks at his 6 month old baby with a 3 headed arrow in his neck. He stands there and sees his very children beheaded and sacrificed right before his eyes. But does he complain? No. He says “O Allah, if what is happening to me is making you happy, then please increase it upon me.” This type of yaqeen [belief] in Allah is what we should strive for. There are 3 types of tests that each individual will be faced with. If we understand those, we will understand why we are tested in general. 1.Test of Negligence - Due to one‟s own negligence he begins blaming the Almighty for his hardships. For instance, he loses his mother, he loses his father, he gets into an accident etc. He begins to question how a God of Mercy can afflict his believers with such hardships. He begins to point fingers at God saying “Oh God, how could you. This is your fault. I hate you. Therefore, I negate your existence” 2.Test of Act of Nature - Many people often say “Oh, how can I believe in a God who is allowing hurricanes, tornadoes, floods etc to happen” Our problem is that us humans beings only look at things from one perspective. The perspective of which we see innocent people losing their lives in natural disasters and we come forth and say “How can we believe in a God who is letting this happen” But there is another perspective which we fail to realize. Allah says that “Everything will be brought to justice.” Hence, we often take the place of Prophet Musa (S) when he was with Prophet Khidr (a). 3.Test Through a Tyrant/Dictator - This is often when we see a disbeliever or an individual who disobeys Allah, yet he still provided with the luxuries of life. Upon this we often question, ” That individual is a disbeliever/ he disobeys God? If he is given the luxuries of life without believing in the Almighty, why should I believe in God?” There are two reasons as to why Allah gives even when you disobey/ disbelieve. One, so that you get time to repent. He is the Rahim. The Merciful. Two, because he is giving you more resources to disobey him so that the punishment is more severe on the Day of Judgement. Thus, if we understand and gain complete knowledge of these 3 trials, indeed we can understand why Allah tests us. Hence, we should thank Allah for the trials he gives us. We should be thankful that Allah remembers us. Inshallah, let us pray that Allah guides us to the right path and helps us become successful in these trials and tests.

W h y d o e s a l l a h W h y d o e s a l l a h W h y d o e s a l l a h s w ts w ts w t t e s t u s ? t e s t u s ? t e s t u s ? A s f a r i y a zA s f a r i y a zA s f a r i y a z

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R A M A D H A N 1 4 3 5 / 2 0 1 4R A M A D H A N 1 4 3 5 / 2 0 1 4R A M A D H A N 1 4 3 5 / 2 0 1 4

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Page 15

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29 Tue 1 4:20 6:00 1:42 9:40 Eid-ul-Fitr

30 Wed 2 4:21 6:01 1:42 9:38

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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

The most discerning

sight is that which

is most piercing in

the good. The most

perceptive hearing

is that which

retains the

reminding and

makes benefits. The

soundest heart is

that which is pure

from suspicions.

-Imam Hassan (a)-

Ayat o f t he m o n t hAyat o f t he m o n t hAyat o f t he m o n t h

Page 16

If you disclose your Sadaqat (alms-giving), it is well, but if

you conceal it, and give it to the poor, that is better for you.

(Allah) will forgive you some of your sins. And Allah is

Well-Acquainted with what you do.

Quran 2 : 271

A lA lA l --- Q u d s R a l l yQ u d s R a l l yQ u d s R a l l y --- 2 0 1 42 0 1 42 0 1 4