Rəcəb ayı üçün əlamətdar islami günləri:

Rəcəb ayı üçün əlamətdar islami günləri:

 

19 Mart – 1 Rəcəb – İmam Muhəmməd Baqirin (ə) mövludu;

21 Mart – 3 Rəcəb – İmam Əliyyən-Nəqinin (ə) şəhadəti;

22 Mart – 4 Rəcəb “Ləylətur-rəğaib” (İstəklər gecəsi – Rəcəb ayının ilk cümə axşamından ilk cüməsinə keçən gecə);

28 Mart – 10 Rəcəb – İmam Muhəmməd Təqinin (ə) və imam Hüseynin  oğlu həzrət Əliəsğərin (ə) mövludu;

31 Mart – 13 Rəcəb – İmam Əmirəlmöminin Əlinin (ə) mövludu;

2 Aprel –15 Rəcəb – Xanım Zeynəbin (s.ə) vəfatı və müsəlmanların qibləsinin Beytül-Müqəddəsdən Kəbəyə çevrildiyi gün;

5 Aprel – 18 Rəcəb – Peyğəmbəri-Əkrəmin (s) oğlu İbrahimin  vəfatı; 

12 Aprel – 25 Rəcəb – İmam Kazimin (ə) şəhadəti; 

13 Aprel – 26 Rəcəb – İmam Əlinin (ə) atası həzrət Əbu Talibin vəfatı; 

14 Aprel – 27 Rəcəb – İslam Peyğəmbərinin (s) peyğəmbərliyə seçildiyi gün – “Məbəs” bayramı; 

15 Aprel – 28 Rəcəb – İmam Hüseynin  (ə) (60-cı hicri-qəməri ilində) Mədinədən Məkkəyə doğru hərəkət etdiyi gün

Why Husayn (a.s.) Is Not Forgotten?

The importance of the history of life of Imam Hussain (a.s.) which has been converted to one of most sensational epics of human history is not only because of arousing most powerful waves of sensations of millions of people around itself every year and creates a ceremony which is more sensational than other ceremonies, but its importance is mostly because that: It has no “motive” other than pure religious and humanly and popular sensations and feelings and this magnificent ceremony that observes in respect and commemoration of this historical incident has no need to preliminaries and advertisements and it is unexampled in its kind in this aspect.

Most of us know this truth, but the point which has not been truly cleared for lot of people (especially non-Muslim thinkers) yet and still is remained like a puzzle in their minds is that:

Why is this historical incident which has several similar examples in “quantity and quality” emphasized so much? Why does the ceremony which is observed in respect and commemoration of this memory set up more magnificent and more sensational from the last year?

Why today that there is no sign of “Umavi (related to Umayya) party” and their companions and heroes of this incident must have been forgotten, the incident of Karbala has become eternal?!

The answer to this question should be sought among the main motives of this revolution; we assume that analyzing this matter is not so hard and complicated for persons who are familiar with the history of Islam.

In more clear way, the bloody incident of Karbala is not a chart of a battle between two political competitors for achieving the throne of leadership or estates or lands.

Also, this incident has not been emanated from the explosion of hatreds of two hostile tribes which begins for gaining tribal privileges.

In fact, this incident is a clear scene of the battle between two doctrines related to individuals and beliefs that its blazing fire has not been extinguished during the adventurous history of mankind, from the farthest times to today; this fight is the continue of the fight of all prophets and reformer men of the world and in other hand it is the continue of the battles “Badr and Ahzab”.

We all know that when Prophet of Islam (S) arose as the leader of an intellectual and social revolution, for saving the mankind from all kinds of idolatry and superstitions and saving people from the claws of ignorance and oppression and collected the oppressed and truth-wanting groups of people who were the most important elements of evolution around himself, at this time oppositions of this reforming movement who were rich idolaters and usurious persons pf Mecca as their heads used all of their forces for repressing this voice of freedom and creativity of these anti-Islamic acts was in hands of “Umawyi party” and their leader Abu Sufian.

But at the end their organization came to dissolution and kneed in front of magnificence of amazing influence of Islam.

Obviously, this dissolution was not in the meaning of their annihilation and deracination, but it considered as a starting point in their lives, which means they converted their apparent and explicit anti-Islamic acts in to gradual and hidden acts, which is the program of any obstinate, weak and defeated enemy, and waited for an opportunity.

Bani Umayya tried to create a reactionary movement and bringing back people to the time of before Islam after the departure of Prophet (S) in order to penetrate in any leading Islamic system and as far as Muslims went farther than the time of Prophet (S) they saw condition more favorable.

Especially, some of “traditions of ignorance” which revived by other than Bani Umayya due to several reasons prepared conditions for an “ignorant revolution”.

For instance:

1- The matter of racism that Islam had red lined that revived again by some of caliphs and “Arab” race gain superiority to “Mawali” (non-Arab).

2-Different discriminations appeared which was not compatible with the soul of Islam in anyway and “Bait Al-Mal” that had prorated evenly between Muslims converted in to another shape and some inappropriate privileges had gave to some persons and privileges of different classes of people revived again.

3- Places and position that had been gave to people according to their abilities and scientific, moral and spiritual values had shared between the relatives of some of caliphs.

During these changes, “Muaviya” son of Abu Suffian found his way in to the Islamic government and gained the governorship of one of most important Islamic regions (Shaam) and from that place flattened the road for conquering the Islamic government and reviving all traditions of ignorance by assistance of remaining persons of parties of ignorance.

This wave was so much strong that got a pure man like Ali (a.s.) busy during all the time of caliphate to itself.

***

The appearance of this anti-Islamic movement was so much apparent that even their leaders were not able to hide that.

If Abu Suffian says that historical sentence with complete obscenity when he was transferring the caliphate to Bani Umayya and Bani Marwan:

“O Bani Umayya! Try and steal the ball of leadership from the field (and pass it to each other); I swear to the thing which I swear to there is no heaven and hell existed! (And the rise of Mohammad had been a political movement)”.

And if “Muaviya” says in his sermon in Kufa after dominating Iraq that:

“I have not come for you to perform prayer and fasting, I have come to rule you; anyone who opposes me I will destroy him!”

And if Yazid says when he is watching the heads of freemen who drank the juice of martyrdom in Karbala that:

“If my ancestors who had been killed in the field of Badr were here to see my revenge scene from Bani Hashim …!”

All these were proofs of the nature of this “reactionary and anti-Islamic” movement and as it advanced, it became more apparent and severe.

***

Could Imam Husayn (a.s.) keep silence and stay calm against this great danger which was threatening dear Islam and was raised to its top in the time of “Yazid”? Did Allah and Prophet (S) and all pure arms which had made him grow want that?

Didn’t he have to break the deadly silence which was dominating the Islamic society by an extraordinary devotion and absolute self-sacrifice, and show the evil movement of this party of ignorance from behind the curtains of propagandas of “Bani Umayya” and write shining lines on the forehead of history Islam with his pure blood in order that an eternal and sensational epic remains for future?

Yes, Husayn (a.s.) did this and performed his great and historical duty for Islam and change the way of the history of Islam. He destroyed the anti-Islamic cabals of Umawyi party and neutralized their last tyrannical efforts.

This is the real feature of rise of Husayn (a.s.) and it clears from this point that why the name and history of Imam Husayn (a.s.) is not being forgotten. He has not been belonged to one age and one century and one time, but he and his goal are eternal.

He drank the juice of martyrdom in the way of truth and justice and freedom, in the way of Allah and Islam, in the way of freeing humankind and reviving human values; Do these concepts ever becoming old and forgotten? No… Never …!

What is the philosophy behind the importance of being awake in the time between morning Azan to the sunrise?

In Islam it is recommended so much to be awake between the time of morning Azan(call to prayer) and the sunrise.

It has been described in the Narrations as an hour from the hours of paradise, and many benefits and consequences have been mentioned in them for it, and as summary we can say that if someone wants the blessings of this world and the hereafter, he/she should be awake in that specific time.

It might seem for some people that there is no any difference between different times of the day, but according to the Quran, it is not so, so we see that for example midnight is a time in which the night prayer and repentance is recommended.

Another recommended time is the time which is our subject.

Allah said in the holy Quran chapter Taha verse 130:

وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاء اللَّیْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّکَ تَرْضَى

“And exalt with the praise of your lord before sunrise and before sunset. And in the watches of the night and at the edges of the day, exalt him, so that you will be pleasing.”

Or in chapter Qaf verse 39, Allah said:

فَاصْبِرْ عَلَى مَا یَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

“Bear then with patience what they say. Exalt with the praise of your lord before sunrise and before sunset.”

Another point which can be another base for our discussion is this point that the angels of Allah have different duties, for example some of them are assigned for the fertilization of the clouds, plants and humans, the other are assigned for division of the sustenance and livelihood, some other angels have the duty of divisions of the affairs of the people, etc.

As some Narrations describe, the divisions of the sustenance and the affairs of people by angels are done in this specific time i.e. between the morning Azan till the sunrise.

Allah said in chapter Zariyat verse 4:

فَالْمُقَسِّمَاتِ أَمْرًا

“Then by the distributors (angels), ordered.”

There is a Narration as the exegesis of this verse, that says:

“The angels divide the sustenance of human in the time between the morning Azan and sunrise, so the one who sleeps in this time; in reality he/she has slept from his/her sustenance.”

When we refer to the exegesis of the verse in chapter Ghafir verse 55 in which Allah said:

وَاسْتَغْفِرْ لِذَنبِکَ وَسَبِّحْ بِحَمْدِ رَبِّکَ بِالْعَشِیِّ وَالْإِبْکَارِ

“And ask forgiveness of your sins, and exalt with the praise of your lord in the evening and at dawn.”

We see that the exegesis says that the meaning of the word  “ابکار” is this time.

This time is recommended for performing prayer and reciting the holy Quran.

Allah said in chapter Isra verse 78:

أَقِمِ الصَّلاَةَ لِدُلُوکِ الشَّمْسِ إِلَى غَسَقِ اللَّیْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کَانَ مَشْهُودًا

“Establish the prayer at the decline of the sun till the darkening of the night and the Quran recital at dawn. Surely, the Quran recital at dawn is witnessed.”

Imam Baqir peace be upon him in a debate with the Christian bishop said about this time:

This time is from the times of paradise, so in this time the patients get cautious and the pains get calmed and the one, who did not sleep in night, falls asleep and Allah has made this time beloved in this world for those who are eager to the hereafter.”

The same Imam said:

“Satan spreads his army in two times, the time of sunrise and the time of sunset, because these two times are the times of negligence.”

Let me briefly mention some of the benefits of being awake in this time according to the Narrations:

-The division of the sustenance.

-Escaping from calamity.

-Being safe from the financial damages and losing the capital (if we recite the Doa which is mentioned for this time)

And now let me mention briefly some of the disadvantages for sleeping in this time:

-Poverty and distress.

-Calamity.

-Blindness of heart.

-Being in need for sustenance to others.

-Negligence.

-Being a cause for yellow face.

Some people think that it is just moral prescription, but the physical benefits of being and remaining awake are something that have been proved by scientific researchers.

For example there is a hormone by the name of “Somatotropin” which in known as the hormone of growth, the time in which this hormone is produced and discharged, is during two hours after sunset, and it is recommended in the Narrations to sleep in this time.

But on the other hands there are a series of hormones that they increase stress by the name of “Corticosteroid”, the time in which these hormones are produced and discharged, is two hours before sunrise or let’s say the time about which our subject is.

If someone is asleep when the discharge of these hormones gets most, he/she is more exposed to heart attack, and also it is said by the researchers: the time in which most of deaths in dream happen, is this time.

And as the last point it must be said that the sustenance is not just financial aspects, but rather it includes spiritual aspects as well, that are so much more important than material benefits, like finding the chance to visit the holy shrines of infallibles or finding the good friends, or being the neighbor of a good family, or having the chance to have more precious lifetime with the opportunity of doing more good deeds etc.

——————————-

Sources:

Samamos.com narrating from the newspaper of Kayhan

What is the philosophy behind “Helping the Oppressed”?

Nowadays in some places on the earth there are cruelties done to the oppressed people, for example the people of Palestine or Lebanon or Bahrain or Libya or Yemen etc. some of these nations are not Shia, the question is why we should help them? Does Islam have any order in this regard?

When we refer to the holy Quran we see that in some verses Allah talked about the cruelty and oppression.

In chapter Nisa verse 75 we read:

وَمَا لَکُمْ لاَ تُقَاتِلُونَ فِی سَبِیلِ اللّهِ وَالْمُسْتَضْعَفِینَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِینَ یَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْیَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنکَ وَلِیًّا وَاجْعَل لَّنَا مِن لَّدُنکَ نَصِیرًا

“So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: ‘our lord, bring us out from this village whose people are oppressors, and give to us a guardian from you, and give to us a helper from you.”

When we refer to the words of the commander of the faithful Imam Ali peace be upon him in different places, we see the emphasis of the Imam on helping the oppressed against the oppressor.

In the last moments of his life, he had some advices to his children, and among them he said:

کُونا لِلظّالِمِ خَصماً وَ لِلْمَظْلُومِ عَوناً

“Be the enemy for the oppressor and be the supporter for the oppressed.”

Another place is which the Imam is describing the reason of accepting to be the governor, he said:

“I was not the seeker of the government on you, and the thing that forces me to accept it is the covenant that Allah has taken from the Olama(scholars) of every nation, not to be silent before the gluttony of the oppressors and the hunger of the oppressed ones.”

You know that Imam Ali really was a person of justice and this is something that is accepted even by his enemies.

You know those who are oppressors and consider themselves upper than others, always are against the justice, so you see that the ones who were against the prophets of Allah and divine religions were the oppressors, because they were seeing their interests exposed to danger.

So as one of the Shia scholars by the name of Ali the son of Jad, said:

The most important thing that caused the Arab to refuse from accepting the government and caliphate of Imam Ali was the financial matters, because the Imam never preferred an Arab on non-Arab and a weighty Sharif (prominent figure) on a simple individual. And did not pay attention to the chief of the tribes more than others and did not made anyone attracted by the means of wealth, and this was exactly opposite of what Moaviyah(the name of one of the tyrant rulers) was doing.

It is narrated from the holy Prophet of Islam that he said:

“The one who hears the sound of an oppressed who calls out for asking help from Muslims, and he/she does not help that oppressed, he/she is not Muslim.”

Imam Ali peace be upon him narrated from the Prophet of Islam that the Prophet said many times:

“The nation that does not take the right of the weak from the strong clearly, it never gets pure and reaches to welfare.”

In is interesting that the holy Prophet of Islam when he was young, he was a member of groups that they made a covenant to help the oppressed, like what happened in a covenant known as “Half-Alfozul”.

And the holy Prophet said after being chosen as a prophet: I do not break my covenant even though the most precious bounties are given to me as the exchange.

The importance of helping the oppressed can be understood even through the intellect, you know that oppression is something that the human hates it by his/her innate nature and helping the oppressed is like that, and for this very reason you see that when the oppressor governments want to attack oppressed countries, they bring some excuses, for example they say that we want to help the weak people, or we do it as the support for human rights, etc.

Helping the oppressed and supporting them is something that is emphasized by the great Islamic scholars too. For example the stresses that Imam Khomeini had on helping the oppressed nations like Palestine are obvious for everyone.

Helping the poor apart from being an act which is compatible with the emotional characteristics of humankind, is a cause which enhances the brotherhood and is a way for the cooperation among people and social commitment among humankind, so any oppression to anyone, resembles oppression to others.

And as the last point, we all know that the worldly government of the twelfth Imam; Imam Mahdi peace be upon him, as it has been stated in the Narrations, is a means in which the world will be full of justice after it is filled full of cruelty.

So we ask Allah to hasten the reappearance of the twelfth Imam and help us to help the oppressed and struggle with the oppressors as a way in which we make the world prepared for that holistic just government.

——————————-

Sources:

Hawzah.net

Makarem.ir

What is the philosophy behind “Riba” or Usury?

In Islam, receiving Riba or usury or interest is forbidden, of course because the word of “interest” in English may contain different kinds of interests that some of them are legal and Halal, we mention a brief meaning of it:

Riba or interest which is Haram and forbidden, has two kinds, the first is that happens in lending and the second is in the exchange.

Riba in lending can be described in this way: where we get money from a person as a loan and that person says to us: you should pay me back, more than what I give you now, for example I give you 100 dollars and after a month you should give me back 120 dollars.

And the second kind of Riba is that if in an exchange, two stuffs of the exchange are from the same material, like if a kind of rice is bought to another kind of rice, and the amount of one side of that exchange, is more than the amount of the other side, of course the condition of this kind of Riba, is that if the stuffs of that exchange, are among those things that they are sold and bought by 1- weighting 2- or measuring (through measuring by specific container).

In this essay we just talk about the first kind of Riba which happens in lending, and we leave the second kind to an independent discussion.

The prohibition of that is mentioned in chapter Bagharah verse 275:

أَحَلَّ اللّهُ الْبَیْعَ وَحَرَّمَ الرِّبَا

“Allah has permitted trading and forbidden usury”

 

It must be said that there are some jurisprudential branches and detail or the ways that we can get escape from Riba, that it must be described in its appropriate place.

Now let’s talk about the philosophy of the prohibition of Riba.

We take benefit from what Martyr Motahhari has mentioned in this regard.

You know there are some kinds of exchanges that Islam has accepted them, like transaction, lending and Mozarebah (which means to give money to someone to work with that money and the interest and detriment of that work are for both sides, of course by some conditions that is mentioned in Islamic resources). There is a difference between lending money and the second mentioned exchange i.e. Mozarebah. In the lending, the giver, gives money to the second person and makes him/her the owner of that money (of course it is not as a gift but from Islamic perspective, the taker of the loan, after receiving it, is considered as the owner of that specific money but he/she must return the money) despite of what happens in Mozarebah, because in Mozarebah, the giver of the money is still the owner of that, and for this reason, he/she is in common with the taker of the money, in interest and detriment. So in the lending, the giver of the loan because of not being the owner of the loan (after lending), is not in common in interest and detriment of the loan, so if he/she wants to receive interest from the taker of the loan, he/she has taken something that is not his/her right and has no legal and religious justification, so it is Haram and forbidden.

But if we want to say the philosophy of this rule in general we say:

In Islam, “Justice” is so important and the spirit of Islamic rulings is base on it, and Riba is against justice, how? Let’s mention it:

It is a kind of cruelty that those who have money commit toward the poor people and those that they are in need of money, and Riba is a kind of destruction and usurping the right of needy people.

Riba is mentioned in the Quran as a war against Allah the all mighty.

Allah said in chapter Bagharah verses 278, 279:

یَا أَیُّهَا الَّذِینَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِیَ مِنَ الرِّبَا إِن کُنتُم مُّؤْمِنِینَ

فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَکُمْ رُؤُوسُ أَمْوَالِکُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ

“Believers, fear Allah and give up what is still due to you from usury, if you are believers.

But if you do not, then take notice of war from Allah and his messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed”.

And the reason of this rule can be understood from the end of the verse above when this verse says:

If you get the principal of your wealth without interest, you do not commit cruelty and no cruelty is committed to you.

So it means by receiving Riba you have committed cruelty toward others.

And this matter of cruelty can be the reason of the prohibition of Riba in the exchange.

By Riba the social gap gets more and more and it enhances the inequality.

In Islam, helping others and giving loan to the needy are so much praised and Riba as it is mentioned in some Narrations, is a way that reduces borrowing and lending in the Islamic society.

Getting the Riba from the needy is against humanistic emotions, and against the brotherhood that is an important base in the Islamic society.

And getting Riba because of being an act through which without any effort, someone obtains money, it is a way which leads to laziness and economic slump and on the other side, it plants the seed of hatred and animosity between Muslims, so it can be another philosophy of its prohibition.

———————————–

Sources:

ahkam.tebyan.net

hawzah.net

What is the philosophy behind “Ghusl”?

One of the obligations of Islam is Ghusl or major ablution. There are some obligatory Ghusl and some recommended ones; the obligatory Ghusl is like the Ghusl of Jinabah, the Ghusl of touching the corpse, etc.

And the recommended Ghusls are such as the Ghusl of the day of Friday, the Gusl of repentance, etc.

Now let’s talk about the philosophy behind Ghusl:

First we talk about the Ghusl of Jinabah:

It is obligatory after intercourse or ejaculation. There is a Narration from Imam Reza peace be upon him that we mention some parts of that.

The Imam said as the answer to a question regarding the philosophy of the Ghusl of Jinabah:

The reason of that is for the purification of the soul and cleanliness from its impurity and cleaning the body from the filth. Because Jinabah comes out from the whole body for this very reason it is obligatory to purify the whole body, and the reason of reduction in urine and stool is that these two cases happen so much more than Jinabah, so Islam for the multiplicity of these two cases and hardship (of Ghusl in every time) has decreed just Wudu for them.

But about the reason of Ghusls such as the Ghusl of Friday and the Ghusl of the feast of Ghorban or the feast of Fitr,  the first reason is  to glorify Allah and ask Him the repentance from the sins, and the second reason is that these days are known as  feast for the servants (of Allah) and they remember Allah in these days, so it is for the glorification of these days, and the third reason(which is related to the Ghusl of Friday) is that when a servant performs the Ghusl of Friday, he/she is pure spiritually from this day to the next Friday…

 

The meaning of this sentence that Jinabah comes out from the whole body is that when this state happens to a person, the effect of that appears in the whole body and makes all of the cells of the body in a numbness and this is a witness of the effect of that on the whole body, but the urine or stool is not like that and they are local.

It has been proved by the scientific researchers that the body of human has two kinds of nervous system, sympathetic and parasympathetic, the duty of the first system is to activate the activities of different systems of the body and the duty of the parasympathetic which is a system with smooth activity, is that mostly wants to save the energy. Sometimes the balance between these two systems is broken, one of these cases is at the time of orgasm, at that time the parasympathetic system surpasses the sympathetic system and this balance goes on a negative state, and it has been proved that one of the things that make the sympathetic system active, is touching with the water, and because this is affected on the whole body, we are ordered to wash the whole body, and through Ghusl, the complete balance between this two systems will be formed.

But another philosophy can be that this Ghusl is a kind of obedience of Allah and because in the orgasm, both body and soul are affected, so with Ghusl, that must be done only for the sake of Allah as the obedience to His order, both physical and spiritual sides of human get pure.

———————

Source:

Islamquest.net

Hangi ayette Allah kendi vahdaniyetine şehadet etmektedir?

“Şehidallah” suresinin nüzul sebebi nedir?
“Şehidallah” adında bir sure mevcut değildir, sadece Allah’ın kendi vahdaniyetine şehadet ettiği bir ayet bulunmaktadır. Hadislerde ve ardılınca müfessirler arasında bu ayete “şehidallah” ayeti denmektedir.[1] “Allah, melekler ve ilim sahipleri, ondan başka ilâh olmadığına adaletle şahitlik ettiler. O’ndan başka ilâh yoktur. O, mutlak güç sahibidir, hüküm ve hikmet sahibidir.”[2]

Bu ayetin nüzul sebebi hakkında şöyle nakledilmiştir: Hz. Peygamberin (s.a.a) Medine’ye gelişinden sonra Şam Hıristiyanlarından iki kişi Medine’ye gelir ve birbirine bu şehir ahir-i zaman peygamberinin zuhur edeceği şehre ne kadar benzemektedir diye söyler. Onlar, Hz. Peygamberin (s.a.a) yanına gelir, onu sıfatlarından tanır ve sen Muhammed misin diye sorarlar. Hz. Peygamber (s.a.a) evet der. Onlar, Ahmed diye bir lakabın da var mıdır diye sorarlar ve Hz. Peygamber (s.a.a) evet der. Onlar, senden bir soru soracağız ve eğer doğru cevap verecek olursan, seni tasdik edecek ve iman edeceğiz derler. Hz. Peygamber (s.a.a) de sorun der. Onlar, Tanrının kitabında yer alan en yüce şehadet nedir, diye sorarlar. Burada yukarıdaki ayet iner, bu iki şahıs Hz. Peygamberi (s.a.a) tasdik eder ve Müslüman olur.[3]

Bu ayetin tefsirinde de detaylı bahisler bulunmaktadır[4] ve biz burada konuya özet olarak değinmeyle yetiniyoruz. Ayetin en önemli kısmı, Allah’ın kendi vahdaniyetine şehadet etmesidir. Allah’ın şehadetinden kastedilen, sözlü değil, ameli ve fiili şahadettir; yani Allah tek bir düzenin yönettiği, kanunları ve programı her yerde bir sayılan ve gerçekte birbirine bağlı bir birim ve bir düzen olan evreni yaratarak, pratikte evrende Tanrı ve mabudun birden fazla olmadığını ve her şeyin bir kaynaktan beslendiğini göstermiştir.  Bundan dolayı bu tek düzenin icadı, Tanrının kendi zatının bir olduğuna değin şehadet ve tanıklığıdır. Melekler ve bilginlerin şehadet ve tanıklığı ise daha çok kabul etme boyutuyladır. Onların her biri kendi üstün sözleriyle bu hakikati itiraf etmektedirler. Elbette melek ve bilginlerin tanıklığının ameli boyuta da vardır; zira onlar sadece O’na tapar ve başka hiçbir mabuda baş eğmezler.[5] Aynı şekilde Yüce Allah ilgili ayette şöyle buyurmaktadır: İlim sahipleri, O’nun dışında bir mabut olmadığına şehadet eder. Bu, her ilim sahibinin Tanrının afakî ve derunî ayetlerinden O’nun birliğini kesin bir bilgiyle idrak etmesidir; zira bu ayetler onların tüm duyularını kuşatmakta ve akıllarına nüfuz etmektedir.[6] Aynı şekilde “la ilahe illa huve” tevhit kelimesinin tekrar edilmesinin nedeni, Tanrının vahdaniyetini vurgulamak içindir.[7]

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[1] Tabersi, Fazl b. Hasan, Mecmeu’l-Beyan Fi Tefsiri’l-Kur’an, Mukaddime: Muhammed Cevad, c. 2, s. 717, İntişarat-ı Nasır Hosrov, Tahran, çap-ı sevvom, 1372 ş.
[2] Ali İmran, 18.
[3] Vahidi Nişaburi, Esbab-ı Nüzul, Tercüme: Zekaveti Feragozlu, s. 53, Ali Rıza, Neşr-i Ney, Tahran, çap-ı evvel, 1383 ş.
[4] Örnek için bkz: Fahrettin Tazi, Ebu Abdullah Muhammed b. Ömer, Mefatihu’l-Gayb, c. 7, s. 168-171, Dar-u İhyai’t-Turasi’l-Arabi, Beyrut, çap-ı sevvom, 1420 k.
[5] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 2, s. 467, Daru’l-Kütübi’l-İslamiye, Tahran, çap-ı evvel, 1374 ş.
[6] Tabatabayi, Seyid Muhammed Hüseyin, el-Mizan, Fi Tefsiri’l-Kur’an, c. 3, s. 115, Defter-i İntişarat-ı İslamî, Kum, çap-ı pencom, 1417 k.
[7] Fadlullah, Seyid Muhammed Hüseyin, Tefsir-i Min Vahyi’l-Kur’an, nc. 5, s. 271, Daru’l-Melaik li-Tebaati ve’n-Neşr, Beyrut, çap-ı dovvom, 1419 k.

Hz. Zeyneb'in (s.a) ibadeti

Tarih kitaplarının naklettiğine göre, Hz. Zeynep (s.a) bir çok dert çekmesine ve musibet görmesine rağmen, hatta nafile namazlarını bile terk etmemiştir. Hz. İmam Seccad'ın (a.s) rivayetlerde belirttiğine göre Hz. Zeynep (s.a) bazı yerlerde şiddetli açlık ve yorgunluktan dolayı namazlarını oturarak kılmıştır, zira kendi payı olan yiyeceği çocuklar arasında taksim etmekteydi…[1]
Hz. Zeyneb'e (s.a) ağlamanın sevabı
 
İmam Sadık (aleyhi selam) şöyle buyurmuştur:
"Kim kardeşinin dert ortağı olan halam Zeyneb'in (s.a) musibetine ağlarsa ve bizim zikrimizin anıldığı meclisler teşkil eder, dinler veya ağlarsa eğer bir sineğin kanadı kadar bu musibet için gözü ıslanırsa Allah onu bağışlar. İşte Hz. Zeyneb'in (s.a) musibeti için ağlamanın sevabı budur.”[2]
Hz. Zeyneb'in Sabrı
 
Kerbela çölünde yaşanan olaylar Hz. Zeynep (s.a) için oldukça zor geçmişti:
1. Hz. Zeynep (s.a) için çok zor geçen olaylardan biri, Hz. Ali Ekber'in (a.s) öldürülme anıydı. Hz. Zeynep (s.a) bu esnada yüksek sesle bağırarak şöyle diyordu:
"Ya habiba vebne eha!” (Ey kardeşimin oğlu habibim!) ona doğru hızla koşarken yere düştü. İmam Hüseyin (a.s) onu tutarak kaldırdıktan sonra çadırlara gönderdi ve şöyle buyurdu:
"Ey Haşim oğullarının gençleri! Kardeşiniz Ali Ekber'in naşını çadırlara götürün… Hz. Zeynep (s.a) bu sırada çadırdan dışarı çıktı. Gözü Hz. Ali Ekber'e (a.s) ilişince aşırı derecede ağlayarak perişan bir vaziyette şöyle feryat etmeye başladı:
"Ey Ali Ekber'im! Keşke kör olsaydım da seni bu halde kanlara boyanmış olarak görmeseydim." [3]  
2. Hz. Zeyneb'in (s.a) bitap olmasına sebep olan olaylardan bir tanesi de İmam Hüseyin'in (a.s) gençlerin şehit edildiği yere bakarak yardım istemesiydi. O esnada kadınlarının ağlama sesleri yükseldi. İmam Hüseyin (a.s) çadırların arkasına gelerek şöyle buyurdu:
"Bacım Zeyneb! Süt emen çocuğumu getir onunla vedalaşayım…"
3. Hz. Zeyneb'e (s.a) ağır gelen olaylardan bir tanesi de Hz. Hüseyin'in (a.s) kadınların ve çocukların olduğu çadırlara baktığında şiddetli hasta olan Hz. Zeynel Abidin'den (a.s) başka bir erkeğin kalmadığını görerek şöyle seslenmesiydi:
"Ey Zeynep, Ey çmmü Gülsüm!... Aleykunne minni selam” (benden size selam olsun) yani Allah ısmarladık ben de gidiyorum.
4. Hz. Zeyneb'e (s.a) en ağır gelen olay hiç şüphesiz, imam Hüseyin'in (a.s) atından düşerek mübarek yüzünü yere değdiği andı. Hz. Zeynep (s.a) çadırların önünde durduğu sırada bu yürekleri parçalayan olaya tanıklık etmişti. O anda yüksek sesle şöyle buyurdu:
“Ey insanlar! Sizin içinizde bir tane bile Müslüman yok mu?"
Hz. Zeynep (s.a)  bir tepeye çıkarak imam Hüseyin'in (a.s) tek başına, yar ve yardımcısız olarak yerde olduğunu, mızrak, kılıç ve hançerlerle ona vurduklarını gördü. [4]

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[1] - Zeyneb-i Kubra, s. 90
[2] - Zeyneb-i Kubra, s. 104
[3] - Keşfu'l- Gumme, s. 186 ve şeblenci'nin Nuru'l Ebsar kitabı, s. 135
[4] - Zeyneb-i Kubra, s. 132

امام حسن (علیه السلام)

[Az]

sabah Peyğəmbərimizin (s) sevimli nəvəsi, İmam Əlinin (ə) və Həzrəti Fatimənin (s.ə) böyük oğlu, müsəlmanların 2-ci imamı Həsənin (ə) mövlud günüdür.

İmam Həsən (ə) hicrətin 3-cü ilində Mübarək Ramazan ayının 15-də Mədinə şəhərində dünyaya göz açıb. O Həzrətin (ə) Seyyid, Sibt, Əmin, Hüccət, Nəqi, Zəki, Zahid və Müctəba kimi ləqəbləri vardır ki, sonuncu daha məşhurdur. Atasının şəhadətindən sonra (hicrətin qırxıncı ilindən) on il müddətinə qədər müsəlmanlara imamlıq edib, hicrətin əllinci ilində Müaviyənin hiyləsi ilə zəhərlənib və şəhadətə qovuşub. İmam Həsənin (ə) müqəddəs məzarı Mədinə şəhərindəki Bəqi qəbiristanlığındadır.

.

[En]

Tomorrow is the birthday of Imam Hassan.

On countless occasions the Prophet emphasized to his companions that "Hassan and Hussein are the names of the inhabitants of Paradise," and again: "Hassan and Hussein are the Leaders of the Youth of Paradise [Sayyadai-Shabaab-e-Ehley Jannah]"; and then again: "Hassan and Hussein are from me, and I am from them."

.

[Ru]

Завтра день рождения любимого внука Пророка (с), старшего сына имама Али (а.с) и дочери Пророка Фатимы (с.а), второго имама мусульман Хасана (а.с).

Имам Хасан (а.с) родился в третий год по лунной хиджре в 15-ый день Священного месяца Рамазан в Медине. После того как стал шахидом его отец, около 10-ти лет был имамом мусульман, в 50-ый год хиджры был отравлен в результате козней Муавиййи. Имам Хасан (а.с) похоронен на кладбище Багги в Медине.

Поздравляем всех мусульман с днем рождения имама Хасана (а.с)!

Гадир и единство под руководством истинного Имама

Ислам указывает на важность единства среди мусульман, так в частности, Всевышний

говорит:

وَاذْآُرُواْ نِعْمَتَ اللّهِ عَلَیْکُمْ إِذْ آُنتُمْ أَعْدَاء فَأَلَّفَ بَیْنَ قُلُوبِکُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً

И вспомните милость Аллаха к вам, когда вы были врагами и Он сблизил ваши сердца и вы стали по Его милости братьями.1

وَلاَ تَکُونُواْ آَالَّذِینَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَیِّنَاتُ وَأُوْلَئِکَ لَهُمْ عَذَابٌ عَظِیمٌ

И не будьте таковы как те, кто разделились и стали разногласить, после того, как пришли кним ясные знамения, для этих великое наказание!2

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

Поистине верующие братья.3

إِنَّ الَّذِینَ فَرَّقُواْ دِینَهُمْ وَآَانُواْ شِیَعاً لَّسْتَ مِنْهُمْ فِی شَیْءٍ

Поистине те разделили свою религию, и стали партиями, ты не из них.4

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِیعاً وَلاَ تَفَرَّقُواْ

Держитесь верви Аллаха и не разделяйтесь.5

وَلاَ تَنَازَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِیحُکُمْ وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِینَ

И не препирайтесь, а то ослабеете и уйдёт ваша мощь. Терпите ведь Аллах с терпеливыми.6

إِنَّ هَذِهِ أُمَّتُکُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّکُمْ فَاعْبُدُونِ

Поистине эта ваш народ (умма) народ единый, и Я Господь ваш поклоняйтесь Мне.7

Несмотря на многочисленные указания священного Корана на необходимость единства между мусульманами, однако, это единство нуждается в определённом методе, посредством которого мы сможем сплотить мусульман.

Стремление к единству без указаний конкретных рамок и основ, вокруг которых будет происходить это единство, есть ничто иное, как бесполезное занятие, которое не принесёт никаких результатов и пользы.

Священный Коран в одиночестве не может быть основой этого единства, так как по словам его светлости повелителя правоверных Имама Али: "Коран имеет несколько сторон» и поэтому его можно трактовать в различных вариантах и на разный лад. Так в частности, священный Коран говорит:

وَمِن قَبْلِهِ آِتَابُ مُوسَى إَمَاماً وَرَحْمَةً

И пред ним книга Мусы как руководство (имам) и милость.8

В другом месте мы читаем:

صُحُفِ إِبْرَاهِیمَ وَمُوسَى

Свитки Ибрахима и Мусы.9

В то время как в другом месте указывается на то, что:

Свитки Ибрахима и Мусы В то время как в другом месте указывается на то, что:

وَإِذِ ابْتَلَى إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّی جَاعِلُکَ لِلنَّاسِ إِمَاماً قَالَ وَمِن ذُرِّیَّتِی قَالَ لاَ یَنَالُ عَهْدِی الظَّالِمِینَ

И вот Господь испытал Ибрахима словесами и потом завершил их. Он сказал: "Поистине Я сделаю тебя для людей имамом. Он сказал: "И из моего потомства?" Он сказал: "Не объемлет завет мой не праведных".10

Отсюда следует, что Имам, т.е. руководство это, во-первых, книга Аллаха, во-вторых, этого недостаточно, ибо необходим Имам, разъясняющий божественные устои и принципы, поэтому здесь указывается и конкретное лицо в частности Ибрахим. Такой имам может быть именно основой, вокруг которого и будет происходить это единство. Помимо этого из аята "Итисам" этот момент предельно ясен:

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِیعاً وَلاَ تَفَرَّقُواْ

Держитесь верви Аллаха и не разделяйтесь.11

Примечания:

1 Сура 3; аят 103.

2 Сура 3; аят 105.

3 Сура 49; аят 10.

4 Сура 6; аят 159.

5 Сура 3; аят 103.

6 Сура 8; аят 46.

7 Сура 21; аят 92.

8 Сура 11; аят 17.

9 Сура 87; аят 19.

10 Сура 2; аят 124.

11 Сура 3; аят 103.

Автор: Али Асгар Резвани

Книга "Гадир Хум и единство мусульман"

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