Consequences

"O' Lord! Whenever I thought I was prepared and ready and rose to pray, before Your hands, and confided to You, You cast sleep on me when I prayed, and You prevented me from confiding to You when I confided, Why is it that whenever I felt content about the goodness of my core, and my companionships have neared that of the repentants, a sin would occur and cause my feet to stumble, and deprive me from Your service, O' my Master, Maybe You have expelled me from Your door, and retired me from Your service, or maybe You observed my disregard of Your right on me and thus distanced me, or maybe You saw me headed away from (Your path) and thus You withdrew me, or maybe You found me to be in the position of the liars so You rejected me, or maybe You saw that I was not grateful of Your rewards so You deprived me, or maybe You observed my absence from the assembly of the scholars and thus put me down, or maybe You found me to be one of the unheeding so You despaired me from Your mercy, or maybe You found me frequenting the assembly of the unfaithful, so between me and them You deserted me, or maybe You did not like to listen to my prayers so You distanced me, or maybe You equated me with my crime and sin, or maybe You punished me for my lack of shyness from You. So if You forgive, O' Lord, You have forgiven the many sinners before me. For Your generosity, O' Lord, is higher than punishing the delinquents, and I am seeking refuge with Your bountifulness, and I am escaping from You to You, and anticipating Your promise to pardon those who possessed good convictions about You. "

~ Dua Abu Hamza Thumali

One of the many things I love about this blessed month is that for some reason, you are able to put things in better context, and you are able to see a clear map of intentions and thoughts, and how they lead to certain actions, and how those actions lead to certain consequences.  In the numerous supplications and devotions which are recommended to perform in this month, a certain theme stands out pretty obviously: Acknowledgement of the consequences of our actions. Actions committed in disregard of the reality of death, return to Allah and accountability generally end up in sin. Sin leads to a widening gap between us and our Master, which has many effects: from  loss of spiritual peace, to loss of hope and sinking in despair, which then leads to anger against Allah, and more sin… the vicious cycle goes on endlessly.

In order to break the chain of sin, one must try as far as possible to break it from its very roots. Uprooting sin would need to start from the very thought of sin, or allowing your mind to flirt with sin, even for a moment. There then must be a conscious effort to avoid sin, and every time one wants to sin, they should make an extra effort to do extra good, while seeking the help of Allah (swt) in that trial. At the same time, one must ponder upon the sins they have done, and seek sincere repentance for them, while taking every measure to remedy the sins and offenses they perpetrated against others. 

I was thinking about how food and hunger (and talking about the two) are a big part of the shahr Ramadhan culture in our lives today. In this month, we may often feel the pangs of hunger while we are fasting. This is one month in which we deprive our physical selves from nourishment for a few hours, and at the end of the day, we feel the hunger and the need for replenishment. We often force our souls to go hungry for days, weeks, months, perhaps years on end. The dangers is, because we may not “feel” this hunger of our soul, or at least not recognize the symptoms of a starving soul, we do nothing to replenish our souls. Our souls are forced to go hungry, with no spiritual iftaari banquet spread out at the end of the day!

This month, we are able to provide some spiritual nourishment to our starving souls through the words of the Ahlulbayt (as). The words used by them (as) in capturing this feeling of helplessness against our weakness,  the fear and despair of our frequently succumbing to our desires, and its consequences will bring tears to the hardest hearted of people. The way they express hope in Allah, and describe His unending and limitless mercy is beautiful beyond words, inspiring one to change their ways, or to contemplate a serious change in their lifestyles. Question is, for how many people will it bring a real and lasting change? 

May Allah (swt) give us success on His path.

Realisation

And I have sought You for my wish, and directed my need to You, and I depend on You for my rescue, and I assign my pleading to You by praying to You, doing this while knowing that I am not worthy of Your listening to me nor do I have a right on You to pardon me, but I do so because I trust in Your generosity, and I submit to Your true promise (to answer our prayers) and I take refuge through believing in Your unity, and through my certainty of knowledge about You, that indeed I have no other god or lord but You, only You! ~ Dua Abu Hamza Thumali

 As the holy days and nights of Shahr Ramadhan draw to a close, one cannot help but wonder at how fast time flies. Does all time fly this fast, or is it windows of opportunity that tend to move faster than other time spans? The month of Ramadhan has been described as a divine invitation from the Almighty, a time when the bounties and blessings are freely available to anyone who seeks them. Seeking divine favour has also been eased in this period, when a daily schedule and routine has been set for us by the radiant household, the ahlulbayt (as) with detailed supplications and devotions in the most eloquent soul touching words. All this as a way of making it easy for us to develop our relationship with our Maker.

The Holy Prophet (pbuh) has also taught us that this month contains three special classes of blessings that we have an opportunity to reap from. The first third of the month is considered the days and nights of mercy, when all people are fresh in their spiritual vigour and zeal, and have ample opportunity to develop their relationship with Allah (swt). Having established this close bond which we may have lost over the year owing to being too held up in our worldly occupations, we have by now undergone a lot of reflection upon our deeds and misdeeds, and realised that the barrier between us and Allah (swt) is indeed our errant ways, and the glaring evil of our sins stands out openly. The tears flow freely, and we feel ready to confess our ways to Him (swt) knowing He is full of mercy, and only He can forgive our sins, both hidden and apparent, those we know of and those which we do not know of, those we commit in secret, and those we commit openly, those we remember... and those we have forgotten.

The second third of the month is thus a time when the believer should focus a great deal on seeking repentance for his ways. Each times he raises his hands in supplication, he should remember that so many who had raised their hands in the previous years/days are now no longer eligible to seek this favour. They have gone to meet their maker with whatever they may have reaped in the previous season, and the days after it. The supplicant should realise how fast the first third has slipped away, with no certainty on his part of what he gained in that time, or what he lost.

In the last third of the month, we are recommended to truly and actively seek Allah's freeing us from hell. Our deeds have written our sentence to hell, a self made disaster from which we have no escape, except by turning back to Him (swt). At this time, how beautiful it is to remember those who have been given the right of interceding on our behalf, the blessed ahlulbayt (as). We may often parrot the words of the duas and supplications we read without stopping to ponder upon those through whom we seek release from the burden of our sins. In one of the recommended amaals for the nights of laylatul qadr, we seek intercession through Allah (swt), then through the Prophet (pbuh) and his holy household. 

We must however look at this matter from a practical point of view. Intercession means to ask on behalf of another. For example, some times when children want something from their parent which they find difficult to ask, they will send the one whom they know the parent is especially fond of, and will thus find it hard to turn away their request. However, picture a scenario where the rest of the children always keep away from the child who the parent especially loves, constantly bully him, keep him out of their daily activities. With what face are they able to ask that child to go and ask for something on their behalf from the parent? 

The same example can be applied when we seek intercession through the ahlulbayt (as). If in our daily lives we are aloof from them in words, deeds, thoughts, how do we then seek intercession through them? Intercession through them is most beautiful when it comes from one who has made a point of knowing them, and knowing why they hold this special position of being able to intercede on our behalf. When one asks for shafa'ah through RasulAllah (pbuh), he has known that the Prophet is the prophet of Mercy, of the most beautiful conduct, the softest kindest heart, and the most excellent devotion. When one seeks intercession through Imam Ali (as), he must know how Imam Ali (as) cares for the people of this world, how just and wise he was, how compassionate he was to the creatures of Allah. Knowing this will enable the supplicant to truly appreciate the one through whom he is seeking intercession, and the One to whom he addresses his need(s). Truly, the Master of such a just servant can only be a Just Master, the master of such a kind, compassionate servant can only be a kind, compassionate Master. When one seeks intercession through lady Zahra (as), they must understand the position of one who has been oppressed and has had injustices committed against her (madhlooma) before Allah, and that there is no barrier between the prayer of a madhloom/madhloomah and Allah (swt).

Similarly, when seeking intercession through Hadhrat Abul Fadhl al 'Abbas ibn Ali ibn Abi Talib, they must understand why it is that he is the baabul hawaaij (the door through which needs/requests are met/fulfilled). This position was achieved by Hadhrat Abbas not only because of his love and devotion to the ahlulbayt (as), but also because of his recognition of the Imam of his time (Imam Husayn (as) ) and being fully loyal to him. This loyalty stemmed from the recognition and acknowledgment of the divinely given right of Imam al Hasanayn (as), and that is why, when the time came, he did not need to be reminded or asked, he knew his duty, to its full extent, and would not even take a drop of water before the Imam of his time had been quenched!

We must thus realise that if we want our supplications to be met in this season of abundance in divine blessings and pardon, we must realise the One from whom we are asking and His Mercy and Justice, and we must also realise our frailty in the face of smallest tribulations, our weakness against our open enemy (the shaytan). We need to realise that if we were to count of the justice of Allah (swt), then there is little chance of our salvation, and thus, while acknowledging His limitless justice, we must rely on His overflowing Mercy and favour, as only that can save us from the consequences of our ways.

A recent reminder I recently heard about the rights to parents: Among the rights to a parent (if one is to truly respect them and accord them the position Allah has given them over you) is that when giving them something, be it a gift, a contribution to household expenses, giving them change from the grocers etc, you must never make them be in the position of the receiving hand, even if you are the one giving! I.e. keep your hand in the position of the recipient/the lower hand, and not that of the giver/the upper hand. Another anecdote I have also come across is of one youth who had an old and partially deaf father. Once, his father was calling him, and was not hearing his responding to his call. The youth kept responding, but could not bring himself to raise his voice above that of his father (who was shouting). How many times do we think of such minute details which can have such a negative impact on our lives? Are we all not aware of the loss of divine favour that occurs each time we cause our parents a twinge of sadness, or cause them to feel lower than us, even for the twinkling of an eye.

Realisation of the number of sins we commit, and their abundance in our "accounts" will lead us to realisation of the need for urgency in seeking repentance, and changing our ways. Shahr Ramadhan is a time when our lives must be different from our daily lives, and the time after the month should also be different from our lives before the month. How is it that we can discipline ourselves to do right for a season, and then immediately the month is over, drop the extra spirituality and devotion like we were holding onto a hot coal we could not wait to get rid of! We need to realise that we cannot keep crying each year: 'Ya Abul Fadhl al Abbas!' yet we derive no lessons from him, or his devotion and service to the Imam of his time. What is our relationship with the Imam or our time? Is he simply a means of debate with others, where we gather facts to "prove" his existence, right, position etc to others, but have not in any way acknowledged his presence through our deeds. As is often said: 

"Our sins strike him like arrows!"

We have been given the divine blessing of having and knowing of the existence of the Imam of our time (may Allah hasten his reappearance) but we make no point of knowing him, except for lip service when we wish to address our needs through him..

May Allah make us amongst those who reap fully the divine bounties of this month, and forgive us and grant us the blessings of what is left of this month, and be Merciful to us in spite of those which we have already missed out on.

The Final Days of the Oppressed Imam

In 40 H after the Battle of Nahrawan the remnants of Khawarij had a conclave in Makkah and discussing about the loss of lives in their ranks, they put the blame of these killings on `Ali (a.s), Mu`awiyah and `Amr Ibn al-`As.

To avenge all those killings, they wanted to do away with all the three. The blood of the Khawarij was already seeking revenge. They unanimously agreed that Bakr ibn `Abdullah al-Sarimi would kill Mu`awiyah, `Amr ibn Barrak al-Tamimi to kill `Amr ibn al-`As and `Abd al-Rahman ibn Muljim to assassinate `Ali (a.s). They also agreed that all the three killings were to be committed on the same day and at the same time. They did not want any of the three to get the wind of the killing of the other and get wary and make the attempts fail. Therefore, they fixed the day and time and sent Barrak ibn `Abdullah to Damascus, `Amr ibn Bakr to Egypt and `Abd al-Rahman ibn Muljim to al-Kūfah.

For this difficult task they had fixed 19th of Ramadan and the time was the Morning Prayer. Therefore, Barrak ibn `Abdullah reached the Masjid of Damascus and when the congregation stood up, he took station behind Mu`awiyah in the first row. When Mu`awiyah bent forward in genuflection, he struck a blow with his sword. The wound was small and healed within a few days. The assailant was taken captive.

`Amr ibn Bakr reached the Masjid of Egypt on the night of 19th Ramadan with the plan of killing `Amr ibn al-`As during the Morning Prayer, but it so happened that `Amr ibn al-`As suffered from a bout of colic and had deputed Kharijah ibn Hudhafah al-Sahmi to lead the prayer in his place. `Amr ibn Bakr was not able to identify in the darkness that it was not `Amr ibn al-`As. He killed Kharijah in that confusion. The people caught hold of him, bound him in ropes and took to `Amr ibn al-`As. When he realized that Kharijah was killed by him in place of `Amr ibn al-`As, he felt sorry for the failure of his design. `Amr ibn al-`As addressed him and said, “You wanted to kill me, but the death turned towards Kharijah and you have failed in your attempt on my life!” Then he was killed for killing Kharijah.


`Abd al-Rahman ibn Muljim (l.a) arrived in al-Kūfah around the end of the month of Sha`ban and stayed in the locality of Banū-Kindah with some Khawarij. He did not inform anyone of his plans nor did he give any indication of his intention through his behavior. In that time he developed acquaintance with a Khariji woman, Qatam bint Taymiyah. He fell for her at the first sight. When he knew that she was a spinster, he proposed marriage to her. Qatam’s father and brother were killed in the battle of Nahrawan and she wanted to wreak vengeance on `Ali (a.s). But she did not find any way to fulfill her wish. When Ibn Muljim proposed to her, she saw a ray of hope in the proposal. Therefore, she said, “I am willing to marry you but my dowry is 3,000 dirhams, a male slave, a slave girl and the killing of `Ali ibn Abi-Talib.”

Ibn Muljim was already having plans for that crime, he had come there for that purpose and now another strong motive presented itself to make him more determined for the act. But outwardly he expressed surprise at the suggestion and he said, “Killing `Ali is not an easy task!”

Qatam said, “You can make a surprise attack and kill him. If you succeed, it is well and good. Even otherwise you will get the Blessings of the Hereafter!” When Ibn Muljim saw that Qatam had the same feelings as himself, he told her that he had come to al-Kūfah with the same purpose and wanted to avenge the deaths of his men in the battle of Nahrawan. Then Qatam told him that he must act with determination and she would talk to dependable persons of her tribe to extend their cooperation. Therefore, she prepared Dardan ibn Mujalid to assist him. Ibn Muljim took Shabib ibn Bajrah al-Ashja`i and al-Ash`ath ibn Qays into confidence and kept waiting for the day and time of the act.

During that month of Ramadan, `Ali (a.s) was alternately going to the houses of his children and that of `Abdullah ibn Ja`far to break his fasts. His appetite had gone down very much and he used to take only a few morsels of food. When asked about it, he would say:

“I wish that when my death comes, I should be on an empty stomach!”

On the night of 19th Ramadan, the Imam (a.s) went to her daughter Ummu-Kulthūm’s house. She offered him two breads of barley, a bowl of milk and some salt. When he saw the food he said, “In following the foot steps of the Prophet (a.s) I have never had more than one type of food on my spread. O Daughter! There is accountability for the legitimate and retribution for the illegitimate. Do you want your father to stay longer at the station of accountability of the Day of Judgment? Remove one of the two things from the spread!”

Ummu-Kulthūm took away the bowl of milk and Amir al-Mu’minin (a.s) ate a few morsels of the bread with the salt. After the meal, according to his practice, he stood up on the mat to offer his prayer. But he was looking up repeatedly at the twinkling stars and said:

“By Allah! I am not lying nor am I making a wrong statement! This is the night about which promise has been made to me!”

In uneasiness he sometimes recited Sūrah Yasin, sometimes he said “We are Allah’s and to Him do we return,” and sometimes “There is neither might nor power save with Allah, the Most High, the All-great,” and “O Allah! Make death felicitous for me!” When Ummu-Kulthūm saw this, she asked, “Father! Why are you so worried today?” He replied, “I have the Hereafter in front of me! I am going to the Presence of Allah!” Tears welled in the eyes of Ummu-Kulthūm and she said, “Father! Today you should not go to the Mosque! Ju`dah ibn Hubayrah is there. Ask him to lead the prayer!” The Imam (a.s) said, “There is no escape from the Fate fixed by Allah” The night was in its last stages when the Muezzin, Ibn tabaj came and informed about the prayer. The Imam (a.s) rose to move towards the mosque.

When he came to the courtyard of the house, the domesticated geese started shouting and swaying their wings. Someone wanted to move them aside, but the Imam (a.s) said, “Leave them alone! After a short time the sounds of crying and wailing would start” Imam al-Hasan (a.s) or Ummu-Kulthūm said, “Father! What sort of things you are saying today!” He said, “This is the truth that has come out of my mouth!” Then the Imam (a.s) told Ummu-Kulthūm, “My daughter! These birds cannot speak! Take care of feeding them! If you cannot do that, then you must free them so that they find their food by going around on the earth!” When he reached near the door, he tied a shawl around his girdle and recited two couplets of Ruhayhah al-Ansari:

Fasten you riddle for the death
Because the death is coming before you
When death comes
Do not show unease!

Ummu-Kulthūm bid adieu to her father with tears in her eyes. Imam al-Hasan (a.s) wanted to go to the Mosque with the Imam, but he asked him not to come. When he reached the Mosque, there was darkness there. He offered a few genuflections of prayer in the darkness. After reciting the supplications, the reddish dawn was around. He then went to the place from where the adhan is sounded and called the Faithful to prayer! This was the last time that his voice resounded calling the people to pray and was heard in every household of al-Kūfah. Then he went round calling “Come to prayer! Come to prayer,” waking people for the prayer. Among these people was Ibn Muljim as well.

The Imam (a.s) found him sleeping face down and said, “This is the way the Satan sleeps! Sleep on your left shoulder which is the way of the believers or sleep on the right shoulder that is the wont of the scholars, or sleep with you face up that is the way the Prophets sleep! Get up and pray. I know with what purpose you have come here and what you have hidden under the lapel of your cloak!”

After awaking people, the Imam (a.s) stood in the arch for the prayer. When he raised his head from the first prostration of the morning’s optional prayer, Shabib ibn Bajrah attacked with his sword, but the sword hit the pillar of the Mosque and the attack went in vain. Then Ibn Muljim hit his poisoned sword on the head of the Imam (a.s) that cracked his skull. The Imam (a.s) immediately said, “In the Name of Allah; and on the Religion of Allah’s Messenger. I have really won. I swear it by the Lord of Ka`bah! O People! The son of the Jewess, Ibn Muljim, has killed me.”

The Imam (a.s) is like the spirit of the world. When the spirit is hurt the limbs and other parts are affected. Therefore, at that time the sky shivered and the earth had a cataclysm! The doors of the mosque dashed against each other. The following words were heard between the earth and the sky, “The pillars of the True Guidance have actually been demolished; and the Firmest Handle has split! By Allah! The cousin of the Prophet has been killed! The successor of the Prophet has been killed! `Ali the Well-Pleased has been martyred!” This sound shook up the people of the city of al-Kūfah. People started arriving at the Mosque in hordes. Imam al-Hasan and Imam al-Husayn ran towards the Mosque in panic where the people were crying inconsolably and were shouting, “Amir al-Mu’minin has been martyred!” The sons of the Prophet (a.s) went forward and saw that the arch of the Mosque was immersed with blood and the Imam (a.s) was restlessly turning on the floor in blood and dust. He was picking up the dust from the floor, putting it on his injured skull and reciting the following verse:


مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا .نُخْرِجُكُمْ تَارَةً أُخْرَى
“From it We created you and into it We shall send you back and from it will We raise you a second time. (20/55)”

Seeing the face and the head of Amir al-Mu’minin (a.s) covered with blood, Imam al-Hasan (a.s) said with choking voice, “Father! Who has shed your blood?” The Imam (a.s) lifted his head, looked at Hasan (a.s) and said, “My son! First, offer your prayer!” Therefore Imam al-Hasan (a.s) led the congregation and `Ali (a.s) sat there in prayer. After the prayer, the Imam (a.s) was brought to the courtyard of the Mosque. People had already gathered in large numbers inside and around the Mosque. Every eye was wet with tears and every heart was saddened.

When Imam al-Hasan (a.s) inquired about the killer, the Imam (a.s) said, “I have been killed by Ibn Muljim al-Muradi” He pointed towards the door, Bab-Kindah and said that. “He will just be brought through that door!” Some persons were just then seen dragging Ibn Muljim in through that door. People started shouting, “Ibn Muljim has been apprehended!” The crowd was getting restless with anger and anguish. Every person was cursing him.

When he was brought before Imam al-Hasan (a.s) he told the wretch, “O unfortunate accursed person! You have killed Amir al-Mu’minin (a.s)! Is it the return for the kindnesses that he showered on you people?” Ibn Muljim stood there with bowed head and did not give any reply. `Ali (a.s) opened his eyes in delirium and looking at him said, “O Ibn Muljim! Was not I your good Imam? Were my kindnesses worth forgetting?” At this Ibn Muljim said, “Will you get one released who has made the way for the Hell?”

Then the Imam (a.s) turned towards Imam al-Hasan (a.s) and said, “O son! If I remained alive, it will be my prerogative whether I punish him or pardon him! If I pass away because of this injury, you must kill him only with one stroke. After killing do not sever his limbs! I have heard the Prophet (a.s) say, ‘Beware! Do not do cutting off the limbs of anyone. Even if it is a dog!’ During the days of his captivity give him the food that you yourself eat and drink!”

Now people carried the Imam (a.s) home on their hands. Outside the house there was loud lamentation. Hearing these sounds Imam al-Hasan (a.s) came out and told the people, “Amir al-Mu’minin (a.s) is asking you to go to your homes!” Al-Asbagh ibn Nubatah says that the people disbursed but his heart would not allow him to go without seeing the Imam (a.s). He kept standing there. When Imam al-Hasan (a.s) came out again, he said, “O Son of the prophet (a.s)! I would not like to go without seeing Amir al-Mu’minin (a.s).

Please allow me one glimpse of him!” Imam al-Hasan (a.s) went inside and emerged after some time and took al-Asbagh inside. He saw the Imam (a.s) had a yellow cloth tied around his head His face too had turned yellow with weakness and loss of blood. He could not distinguish between the color of the bandage and the Imam’s face. He could not control himself and started crying.

When the Imam (a.s) saw al-Asbagh crying, he said, “O al-Asbagh! Do not cry! I am going towards the Heaven!” He said, “O Amir al-Mu’minin! I know you will go to the Heaven! But I cry because I am getting separated from you! Now who will take care of us? Who will help the orphans and the widows?”

Saying this, al-Asbagh stood up and the Imam (a.s) went into a delirium with weakness. He was now alternating between delirium and senses. Imam al-Hasan (a.s) gave him a bowl of milk. The Imam (a.s) drank a little and left the rest. He said that Ibn Muljim too should be given a beverage of milk. In that time the physicians of al-Kūfah had assembled. Among them was the famous surgeon and physician, Athir ibn `Amr al-Sakūni. After inspecting the wound he said it was mortal and that there was not any chance of survival. The poisoned sword had penetrated the brain and the venom had spread. Hearing this, the hearts of the people there started sinking. And tears started flowing from their eyes. The Imam (a.s) spent the nights of 19th and 20th of Ramadan in great pain. When two thirds of the twenty-first night was gone, the condition of the Imam (a.s) became very precarious and droplets of the sweat of death appeared on his forehead. He recited the shahadah and breathed his last! The one who spent his life doing jihad against the forces of evil, ultimately died at the hands of the evil Ibn Muljim!

Murder is a serious crime, but the consequences of the murder depend on the status of the victim and similarly the punishment too varies from case to case. An ordinary person’s killing is a crime and the killing of a believer is a bigger crime and according to the Nass of the Qur’an the punishment for the perpetrator of the crime is perpetual burning in the Hellfire. Then killing of Amir al-Mu’minin (a.s) was a great calamity and the killer qualified for Allah’s curse and perpetual retribution! This was the killing of the person who used to spend his nights in supplication to Allah!

The killer neither considered the sanctity of the Mosque nor thought that he did the heinous act when the Imam (a.s) was in his prostration. One sad aspect of this tragedy is that when this happened, the Imam (a.s) had already mobilized a big contingent of troops and was to leave for Syria soon to fight with the forces of evil. It is quite possible if there was a conspiracy behind the assassination. When a tributary could be used to poison Malik al-Ashtar and Ju`dah bint al-Ash`ath too is used to poison Imam al-Hasan (a.s), it is quite probable that the same forces of evil might have used Ibn Muljim to commit this heinous crime. The person, Ibn Muljim, was the most villainous character. The Prophet (a.s) had compared the assassin of `Ali (a.s) to those who killed the she-camel of Prophet Salih. Therefore, Ja`far ibn Samarah says:

The prophet (a.s) said to `Ali (a.s), “Amongst the bygone people, the most callous was that who killed the she-camel of Prophet Salih.”
The prophet (a.s) was asked by `Ali (a.s), “Who is the most callous in the latter days?”
He said, “Allah, and His Prophet know that he is your assassin.”

If the killer of the she-camel of Prophet Salih deserved Hellfire, then how could the killer of `Ali (a.s) escape Hellfire, when both had extinguished the miracles of the prophets and erased the verses of Allah! After this, there is no weight in Ibn Hazm saying that this killing was the result of (error of interpretation). One cannot lighten the sin of the person and term him deserving of Allah’s Forgiveness and Blessings!

THE BURIAL :

The twenty-first night of Ramadan was in its last stage. The dull radiance of the moon was pervading the environment, the stars were twinkling and there was silence in the abode of Imamate. On one side were the close relations of the Imam (a.s) and on the other were his Companions. They were all a picture of sadness and pathos. Arrangements were being made for the final bath and giving him the shroud. Imam al-Hasan and Imam al-Husayn (a.s) gave him the bath in a way that Imam al-Husayn (a.s) was pouring the water and Imam al-Hasan (a.s) was rubbing the body.

According to one narration, Muhammad ibn al-Hanafiyyah was pouring the water and Imam al-Hasan and Imam al-Husayn (a.s) were rubbing the body. After the bath, the camphor that was left over after the final bath of the Prophet (a.s) was embalmed on the Imam’s body. Then the body was shrouded with a white cloth. According to the wish of the Imam (a.s), his mortal remains were buried the same night he died. The bier was taken to the western side of al-Kūfah towards al-Hirah.

When it reached Najaf near al-Hirah, the bier was put on the ground and Imam al-Hasan (a.s) led the funeral prayer with five or seven Takbirs. Al-Daynawari writes:

“`Ali was buried and al-Hasan offered the Funeral Prayer with five Takbirs.”

After the funeral prayer, between the white hills, at one place, they removed the soil and found a grave ready. Imam al-Hasan and Imam al-Husayn, Muhammad ibn al-Hanafiyyah and Muhammad ibn Ja`far entered the grave and the body was lowered into it. The grave was then closed with bricks and earth was poured over it and brought to the level of the ground.

In the desert of Najaf, the body was quietly consigned to the grave and people learned about this when Imam al-Hasan and Imam al-Husayn (a.s) and other close persons returned to al-Kūfah. Gossip started among the populace. Some said that he had been interred inside the Dar al-Imarah, others said that he had been buried in the al-Kūfah Mosque. Some were of opinion that the burial was done in al-Rahbah al-Kūfah and many thought that the body was taken to the locality of Karkh in Baghdad. But the correct location of the grave was known only to the sons of the Imam (a.s) and some close Companions who were in the funeral procession.

One reason for keeping the location of the grave secret was that they feared barbarous acts from the Khawarij and the Umayyads that was witnessed at the Battle of Uhud when the limbs of the martyrs’ bodies were severed by the barbarous Umayyads. When the period of Banū-Umayyah was over, during the reign of Abul-`Abbas al-Saffah, Imam Ja`far al-Sadiq (a.s) came to Iraq and informed about the location of the grave to his Companions, Abū-Basir, `Abdullah ibn Talhah, the freed slave of Ibn Khunays, Yūnus ibn ²abyan and Zurarah… etc. Then commenced the visits by the Shi`ah from all over the world.

Through the confirmation of Imam Ja`far al-Sadiq and other Imams, it is established that the last resting place of Amir al-Mu’minin (a.s) is the holy city of Najaf which is a place of pilgrimage from the `Abbasid reign and the scholars of the Ahl al-Sunnah too have mentioned clearly about the location. Therefore, Ibn al-Athir writes:

“The correct belief is that his grave is the same that is visited by the masses for pilgrimage and is a source of felicity for the people.”

Ibn Abil-Hadid writes that Abul-Ghana’im Muhammad ibn `Ali, who died in 510 H, used to say:

“In al-Kūfah, three hundred Companions died, but other than the grave of Amir al-Mu’minin, the grave of any other Companion cannot be traced. The Imam’s grave is the same that is visited by people for Ziyarah.” 
Source

O Allah! Remove Your Mercy from those who killed Imam Amirul Mu'mineed Ali ibn Abi Talib (as)!

The Path to God and the self

Question: “O’ Prophet of God! What is the way of recognition of God?”

Answer: “Recognition of the self.”

Question: “What is the way to agree with God?”

Answer: “To disagree with the self.”

Question: “What is the way to please God?”

Answer: “To raise the wrath of the self.”

Question: “What is the way to approach God?”

Answer: “To abandon the desires of the self.”

Question: “What is the way to obey God?”

Answer: “To disobey the wants of the self.”

Question: “What is the way to remember God?”

Answer: “To fight the self.”

Question: “What is the way to get closer to God?”

Answer: “To stay away from the self.”

Question: “What is the way to get accustomed to God?”

Answer: “To fear the self”

Question: “What is the way to attain all this?”

Answer: “Seeking God’s help against one’s self.” *

*Wasa’il al-Shi’ah, v.2, p.270.

Towards Perfection

Close the gates of your limbs and senses to all that will harm your heart, remove your standing with Allah, and bring in its wake grief and regret on the Day of Judgement and shame about the evil actions you committed.

The scrupulous person must have three principles: he should overlook the faults of all people, he should avoid offending them, and he should balance censure with praise.

The basis of being aware of Allah is to constantly take the self to account, to be truthful in one’s words and pure in one’s transactions, to leave every doubtful thing, to abandon every defect and doubt, to separate oneself from all which does not concern you and not to open doors which you will not know how to close.

Do not sit with anyone who obscures what is clear for you, nor with someone who takes the faith lightly. Do not question knowledge which your heart has no capacity for, and which you will not understand, of whoever said it, and cut off anyone who cuts you off from Allah.

(source: Imam Jafar al-Sadiq, Lantern of the Path, Section 18)