Part 1: Expecting the Signs vs. Expecting al-Qa’im(PBUH)

1-3- The Badaa and its Significance

There are many pieces of evidence in the Quran and the traditions expressing that Allah may change what He has already willed and He may initiate a new will. However, as we discussed earlier, there is an exception for His Sunan and His promises that He has chosen not to change at all.

The will of Allah is the creation of Allah. Thus, this change only occurs in the created information and does not imply any change in His Eternal Knowledge (i.e., His Essence). In other words, the novelty occurs in Allah’s action, and not in Allah’s Essence. Allah eternally knew what He would change later. By al-Badaa, only the created information that has been visible (al-Shahada) for the vice-regents of Allah becomes invisible (al-Ghaib) and vice versa. The visible information is about what Allah has willed to happen in the past and in the future (Ilm Ma Kan wa Ma Yakun), and the invisible information is about all other infinite possibilities that Allah has not willed to happen (Ilm Ma Lam Yakon).

Numerous verses in the Quran prove that Allah’s hands are open to originate or change anything in His creation. For instance:

وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا بَلْ يَداهُ مَبْسُوطَتانِ‏.

And the Jews said, “The hand of Allah is tied up.” Be their hands tied up and be they accursed for what they uttered. Nay, His hands are outstretched. (5:64)

يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ.

Allah erases whatever He wills and establishes (likewise), and with Him is the Mother-Book. (13:39)

وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ اللَّهِ وَ تَعالى‏ عَمَّا يُشْرِكُونَ‏.

Your Lord creates whatever He wills, and He chooses. No choice have they (in creation or in leadership as per traditions). Glory to Allah! And far is He above the partners they ascribe! (28:68)

إِنْ يَشَأْ يُذْهِبْكُمْ وَ يَأْتِ بِخَلْقٍ جَدِيدٍ وَ ما ذلِكَ عَلَى اللَّهِ بِعَزِيزٍ.

If  He so wills, He removes you and brings in a new Creation. Nor is that (at all) difficult for Allah. (14:19-20; 35:16-17)

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ.

Every day He brings in a (new) matter/situation. (55:29)

يَزِيدُ فِي الْخَلْقِ ما يَشاءُ إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ.

He increases in the creation what He wills, for Allah has power over all things. (35:1)

وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلاَّ فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ.

Nor is an individual’s life prolonged, nor does anything decrease from his life span, except that it is (made appear) in a book. Verily, all this is easy for Allah. (35:11)

In a very long discourse narrated from Imam Ali (PBUH), he has stated the following regarding al-Badaa:

… وَ أَمّا مَن أَنكَر البَداءَ فَقد قالَ الله ُ في كِتابه:  فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ. وَ ذلِك أَنّ الله َ سُبحانَهُ أَرادَ أَن يُهلِكَ [ أهْلَ ] الأَرضِِ في ذلكَ الوَقتِ، ثُمَّ تَدارَكُهم بِرَحمتِهِ، فَبَدا لَه في هَلاكِهِم وَ أَنزلَ عَلى رَسولِه: وَ ذَكِّرْ فَإِنَّ الذِّكْرى‏ تَنْفَعُ الْمُؤْمِنِينَ. وَ مِثلُه قَولُه تَعالى: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ. ثُمَّ بَدا لَه: وَ ما لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَ هُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرامِ. وَ كَقولهِ:  إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفاً مِنَ الَّذِينَ كَفَرُوا. ثُمَّ بَدا لَه تَعالى، فقال: الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ. وَ هكَذا يَجِري الأَمرُ فِي النّاسخِ وَ المَنسوخِ. وَ هُو يَدُلُّ علَى تَصحيحِ البَداءِ.  وَ قولُه: يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ. فَهَل يَمحُو إِلاّ ما كانَ؟  وَ هَل يُثبِتُ إِلاّ ما لمَ يَكُن؟ وَ مِثلُ هذا كثَيرٌ فِي كِتابِ اللهِ عَزَّ وَ جَلَّ‏….

Imam Ali (PBUH) said, “As for he who denies al-Badaa, (it would suffice that) Allah said in His Book, ‘So turn away from them, and you are not blameworthy’ (51:54) (by which) Allah, the exalted, intended their destruction on earth at that time. Then, Allah rectified for them by His mercy, and made Badaa regarding their destruction, and revealed to His Apostle, ‘And remind, for reminding benefits the believers.’ (51:55) A similar case is His saying, ‘But Allah was not to punish them while you were among them; nor was He to punish them while they ask for forgiveness.’ (8:33) Then Allah made Badaa (by revealing), ‘But what plea have they that Allah should not punish them when they keep out (men) from the Sacred Mosque?’ (8:34) Similarly, it is His saying, ‘If there are twenty tolerant among you, they will overcome two hundred, and if there are a hundred (like them) among you, they will overcome a thousand of those who disbelieve.’ (8:65) He then made Badaa and said, ‘Now, Allah lightened your (burden) for He knew that there is a weakness in you. Thus, if there are a hundred tolerant among you, they will overcome two hundred, and if there are a thousand (like them) among you, they will overcome two thousands by leave of Allah. And Allah is with those who are patient.’ (8:66) This way, Allah carried out the matter in the abrogating (Nasikh) and the abrogated (Mansukh). This shows the reformation of what was originated. Furthermore, it is His saying, ‘Allah wipes off whatever He wills and records (likewise), and with Him is the Mother-Book.’ (13:39) Hence, does He wipe off (anything) except that which existed (i.e., its will was existent)? And, does He record (anything) except that which did not exist (i.e., its will was non-existent)? There are many examples like these in the Quran…”[[1]]

In another verse of the Quran, Allah states:

فَلَوْ لا كانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَها إِيمانُها إِلاَّ قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنا عَنْهُمْ عَذابَ الْخِزْيِ فِي الْحَياةِ الدُّنْيا وَ مَتَّعْناهُمْ إِلى‏ حِينٍ‏.

Why had not there been a township (among those We decreed to destroy) whose people would accept faith so that their faith should have profited them, except for the People of Jonah (Yunus)? When they believed, We removed from them the chastisement of ignominy in the life of this world, and permitted them to enjoy (their life) for a while. (10:98)

The above verse points to a glaring example of al-Badaa that took place for the People of Prophet Yunus (PBUH) whose calamity was kept off and prevented. Due to their rejection of Allah’s commandments and their disbelief, they became subjected to the severe wrath of the Almighty. At the time that the punishment was about to manifest, Prophet Yunus (PBUH) distanced himself from them and went far away. Upon his leaving, people came to their senses and suddenly changed their behavior and became mindful of Allah. They pleaded for mercy to the Almighty Allah from the depth of their hearts. Subsequently, Allah decided to avert the calamity that was about to be inflicted upon them all.

Another example for Allah’s change of decision is when we pray to Him. If Allah chooses to respond to our prayer, He initiates real change in the outside world and may re-plan our future. Allah states in the Quran:

اُدْعُونِي أَسْتَجِبْ لَكُمْ.

Call on Me so that I answer you. (40:60)

قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ.

My Lord would have not concerned Himself with you if it were not for your call (upon Him). (25:77)

There are sayings from the Imams (PBUT) indicating that Allah may cancel a decisive and confirmed decree (Qadhaa al-Mubram) regarding a worldly punishment that is about to take place, merely due to the supplication (Du’aa) of His servant. For instance, it is narrated:

عَن أَبِي الحسنِ مُوسى (ع) قال:  عَليكُم بِالدُّعاءِ، فَإِنَّ الدُعاءَ وَ الطلبَ إِلَى اللهِ عَزَّ و جلَّ يَرُدُّ البَلاءَ وَ قَد قُدِّرَ وَ قُضِيَ فَلَم يَبقَ إِلاّ إِمضاؤُه. فَإِذا دُعِيَ الله ُ وَ سُئِلَ صُرِفَ البَلاءُ صَرْفاً.

Imam Musa al-Kadhim (PBUH) said, “I advise you to make supplication (Du’aa). Certainly supplication and request from Allah, the mighty and the majestic, drive away an affliction that was planned, was passed, and all that was remaining was its execution (Imdhaa). When Allah is called upon and is implored, He averts the affliction in an amazing way.”[[2]]

As we have seen, there are many pieces of evidence in the Quran that clearly disprove the doctrine which states “the pen has dried up having written down all future events”. In contrast, the followers of Ahl al-Bait (PBUT) do not emulate the Jews who considered that Allah had concluded the matter. We believe Allah’s hands are open to do as He wills. Nevertheless, Allah does not act without purpose. The changes in decree have educational purposes for people including the prophets and the Imams, peace be upon them all. Although people may usually be unaware of the details of all such changes in the world, by realizing the general concept of al-Badaa, one will truly understand that everything is in the hands of Allah and He is able to do all things at any time, and that it is never too late for Him to do anything He wills. It demonstrates the absolute freedom of Allah, the Glorious, in all His actions and that He is never restricted by His own creations, including His previous will. Moreover, it removes the sense of compulsion and irrevocable predestination, giving sinners hope that Allah may totally revise their past and future. It encourages them to strive hard, supplicate to Allah, and act upon good deeds with the hope that Allah may fix their deeds and may change their fate. Zurara Ibn A’ayun and Hisham Ibn Salim narrated:

عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا عليهما السلام قَالَ: مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ مِثْلِ الْبَدَاءِ. وَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ (ع): مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبَدَاءِ.

Imam al-Sadiq (PBUH) said, “Allah was not worshipped to the extent that He was worshipped due to al-Badaa. Allah was not glorified as much as He was glorified due to al-Badaa.”[[3]]

[[2]] Uddat al-Da’i, p. 17; Bihar al-Anwar, vol. 90, p. 296.

[[3]] al-Kafi, vol. 1, p. 146, Hadith 1; al-Tawhid, p. 331, Hadith 1 & 2; Bihar al-Anwar, vol. 4, p. 107, Hadith 19 & 20.

Previuos parts:

Moment by Moment: Expectation The advent of Al-Qa’im- Introduction

Part 1: Expecting the Signs vs. Expecting al-Qa’im(PBUH)

Part 1-1- The Signs before Reappearance of al-Mahdi (PBUH)

Part 1-2 – The possibility of canceling the signs of the reappearance

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Part 1: Expecting the Signs vs. Expecting al-Qa’im(PBUH)

1-2- The possibility of canceling the signs of the reappearance

The foretold future events before the reappearance of Imam al-Mahdi (PBUH) were the information that Allah willed their occurrence and were in effect at the time that the Imams (PBUT) spoke about them. In other words, with their vision of the knowledge of what will happen in future, the Imams (PBUT) foretold some of the signs that Allah had willed and intended at that time. However, Allah has not promised the occurrence of the planned signs, and thus all such signs are subject to change due to Allah’s new decision. In the language of religion, the origination of a new plan by Allah is called al-Badaa. We will briefly discuss the phenomenon of al-Badaa and its significance in the next section.

The traditions state that among all the signs, there are some that are definite, which means it is very unlikely that Allah changes His will on their occurrence. Therefore, they are most likely to take place before the advent of Imam al-Mahdi (PBUH). Umar Ibn Hanzala narrated:

عَن عُمرَ بنِ حَنظَلةَ قالَ: سَمِعتُ أَبا عَبدِ اللهِ (ع) يَقولُ: قَبلَ قِيامِ القائِمِ (ع) خَمسُ عَلاماتٍ مَحتوماتٍ: اليَمانِيُّ وَ السُّفيانِيُّ وَ الصَّيحَةُ وَ قَتلُ النَّفسِ الزَّكِيةِ وَ الخَسفُ بِالبَيداءِ.

Imam al-Sadiq (PBUH) said, “There are five definite signs before the rising of al-Qa’im, which are: (the rising of) al-Yamani and al-Sufyani, the (heavenly) cry/call (by Gabriel which will be heard all over the world), the murder of Nafs al-Zakiyya, and the sink (of the Sufyani army) into (the land of) al-Baydaa (located between Mecca and Medina).”[[1]]

Even for some of the definite signs, Allah reserves al-Badaa, and may change those of the definite wills that are not categorized as His Sunan or His promises. For instance, Allah informed us through His Apostle (PBUH&HF) that before the reappearance of Imam al-Mahdi (PBUH), al-Sufyani would certainly rise. This is a definite will, but it is not necessarily categorized as a promise. It is an insisted future event meaning that it is extremely unlikely that Allah cancels His permission for the occurrence of this event, though it may still be possible. According to the following tradition, Allah may make Badaa even in such insisted news. Dawud Ibn al-Qasim narrated:

عَن داودَ بنِ أَبي القاسمِ قالَ: كُنّا عِندَ أَبي جَعفرٍ محُمَّدِ بنِ عَليٍّ الرِّضا (ع)، فَجَرى ذِكرُ السُّفيانِي وَ ما جاءَ فِي الرِّوايةِ مِن أَنَّ أَمرَهُ مِنَ المحَتومِ، فَقُلتُ لِأَبي جَعفَرٍ (ع): هَل يَبدُوا لِله فِي المحتومِ؟ قالَ: نَعَم. قُلنا لَه: فَنَخافُ أَن يَبدُوَ لِلهِ فِي القائِمِ. قالَ: القائِمُ مِنَ الميعادِ.

We were with Imam al-Jawad (PBUH) when the issue of Sufyani was brought up and the traditions which state that his advent is of the definite matters. I asked Imam al-Jawad (PBUH), “Does Allah make Badaa in the definite matters?” He (PBUH) replied, “Yes.” I said, “Then, we have a fear that Allah makes Badaa in (the reappearance of) al-Qa’im.” The Imam replied, “al-Qa’im is of the promises, and Allah does not break His promises (referring to verses 3:9 and 13:31).”[[2]]

In other words, Allah will not fail in any of His promises including the annihilation of injustice and the establishment of the government of justice on earth by Imam al-Mahdi (PBUH). This was Allah’s testimony in the verses of the Quran that were quoted previously. However, Allah may make Badaa on the time of reappearance of Imam al-Mahdi (PBUH) and may advance or postpone his mission. Moreover, He may cancel the occurrence of some of the definite signs that were supposed to take place before the Imam’s (PBUH) advent, as explained by the above tradition. The question that may arise here is that what the significance of canceling a sign by Allah is. To answer this question, let us first discuss the notion of al-Badaa in more detail. This is one of the complex issues that have confused minds of many people, and consequently the opponents of the school of Ahl al-Bait (PBUT) have taken the advantage of this confusion to ridicule and attack their faith.

[[2]] al-Ghaiba, al-Nu’mani, p. 302, Hadith 10; Bihar al-Anwar, vol. 52, p. 250, Hadith 138.

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Part 1: Expecting the Signs vs. Expecting al-Qa’im(PBUH)

1-1- The Signs before Reappearance of al-Mahdi (PBUH)

A number of narrations in the Shi’ite collections of traditions inform us of some signs that will take place before the reappearance of Imam al-Mahdi (PBUH). Some of these signs describe the hard condition of people in the world before his reappearance. For instance, Abu Hamza al-Thumali and Abu Basir have both narrated:

وَ قالَ (ع): لا يَقومُ القائِمُ إِلاّ عَلى خَوفٍ شَديدٍ مِنَ النّاس وَ زَلازِلَ وَ فِتنَةٍ وَ بَلاءٍ يُصيبُ النّاسَ وَ طاعُون قَبلَ ذلِكَ وَ سَيفٍ قاطعٍ بَينَ العَربِ وَ اختلافٍ شَديدٍ بَينَ النّاسِ وَ تَشتيتٍ في دينِهِم وَ تَغييرٍ في حالِهِم‎ْ حَتّى يَتَمَنَّى المُتَمَنَّي المَوتَ صَباحاً وَ مَساءً مِن عِظَمِ ما يَرى مِن كَلَبِ الناسِ وَ أَكلِ بَعضِهِم بَعضاً، فَخُروجهُ (ع) إِذا خَرجَ يَكونُ عِندَ اليأسِ وَ القُنوطِ مِن أَن يَرَوا فَرَجاً.

Imam Muhammad al-Baqir (PBUH) said, “The Qa’im shall not rise until after a great fear from people, the earthquake, afflictions, trials, and the plague have been inflicted upon people, the war between Arabs, great disagreement among people, breakups in their religion, change in their situation so that the wishers wish death every morning and night due to the enormity of what is observed, and the eating of people by people. The emergence of al-Qa’im (PBUH) shall be at the time of despair and hopelessness of people for finding any (other) opening or relief.”^[[1]^]

On the other hand, some signs are about the miraculous events that will happen just prior to the reappearance of al-Qa’im (PBUH). For instance, there will be a lunar eclipse at the end of the month of Ramadhan. The eclipse at the end of the month is a supernatural phenomenon that has never happened before. Badr Ibn Khalil al-Azdi narrated:

عَنْ بَدْرِ بْنِ الْخَلِيلِ الأَْزْدِيِّ، قَالَ:كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ (ع) فَقَالَ: آيَتَانِ تَكُونَانِ قَبْلَ قِيَامِ الْقَائِمِ (ع)، لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ إِلَى الأَْرْضِ: تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ وَ الْقَمَرُ فِي آخِرِهِ.فَقَالَ رَجُلٌ: يَا ابْنَ رَسُولِ اللَّهِ! تَنْكَسِفُ الشَّمْسُ فِي آخِرِ الشَّهْرِ وَ الْقَمَرُ فِي النِّصْفِ؟ فَقَالَ أَبُو جَعْفَرٍ (ع): إِنِّي أَعْلَمُ مَا تَقُولُ، وَ لَكِنَّهُمَا آيَتَانِ لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ (ع).

I was sitting with Imam Muhammad al-Baqir (PBUH) when he (PBUH) said, “There shall be two signs before the rising of al-Qa’im (PBUH) that have not occurred since Adam (PBUH) descended on earth. The sun shall be eclipsed in the middle of the month of Ramadhan and the moon (shall be eclipsed) in the end of that month.” A man in the presence said, “O Son of the Apostle of Allah (PBUH&HF)! The sun shall be eclipsed in the end of the month and the moon in the middle.” The Imam replied, “I know what you say. But these are the signs that have never happened since Adam (PBUH) descended.”^[[2]^]

In many verses of the Quran, Allah reminds us that He has power over all things and is able to do what He wills. The Quran reports many miraculous events that happened in past as evidence for the truthfulness of His prophets (PBUT). For instance, The Quran states that the moon was split into two parts as a sign for the truthfulness of Prophet Muhammad (PBUH&HF),^[[3]^] fire became cool and peaceful for Prophet Abraham (PBUH)^[[4]^], etc. All the physical rules have been created by Allah and He may change it as He wills. When a miraculous event takes place, people truly realize that this is a sign from Allah, not from people. Through the miracles, Allah reminds His creation of His absolute power and confirms His message. The impossibility of the natural occurrence of two eclipses in the specified order implies the possibility of its miraculous occurrence, its unpredictability by astronomical data, and consequently, the unpredictability of the time of the reappearance of Imam al-Mahdi (PBUH).

^[[2]] al-Kafi, vol. 8, p. 212, Hadith 258; al-Irshad, vol. 2, p. 374; al-Ghaiba, al-Tusi, p. 444; Bihar al-Anwar, vol. 52, p. 213, Hadith 67.

^[[3]] The Holy Quran, chapter 54, verses 1-3.

^[[4]] The Holy Quran, chapter 21, verse 69.

Liverpool Shia Society

TV Discussion on Quran Burning

Burning has been used as a ‘tool’ for centuries when enemies of Islam have not been able to use ‘logic’ to open their ways against Islam.  Within a few hours after the demise of the holy prophet (PBUH&HF), ‘burning’ was used to force the holy Prophet’s daughter and household (PBUT) to unlawfully pledge with the occupiers of the position of the Prophet succession.  The door of Imam Ali’s (PBUH) house was ordered to fire although it was known that the Prophet’s daughter was inside!  And then the doers were called ‘Caliphs of Muslims’!

Just after some years, again ‘burning’ was used by Muslim-called disbelievers to pave their ways to overcome the real meaning of truth and faith, i.e. Imam Hussein (PBUH).  After Imam Hussein’s (PBUH) family and companions were detained in Karbala by Kufi people who had invited him to Karbala, all the men around Imam Hussein (PBUH) were martyred – apart from Imam Sajjad (PBUH) – as well as a few women.  Then the troop of Yazeed (may Allah curse him), ‘burned’ the tents of Ahl al-Bait.

We do not surprise seeing that the house of Bahraini Muslims and the holy Quran are ‘burned’ nowadays.  This has not been invented today; this has been used for years and years.  When the enemies of Islam cannot drive their words using logic, they ‘burn’ Islamic things, being tent of Imam Hussein (PBUH) or Bahrainis’ houses, being Quran or the door of the house in which Quran has been living.

The discussion below is between a so-called pastor, Terry Jones, a jury, another Christian pastor and the imam of Dearborn Islamic Centre of America.  It is interesting to see how knowledgeless Terry is and how ill his ideas are.

Liverpool Shia Society

Importance of Prophets/ Religion

Kumail narrated that Imam Ali (PBUH) said:

يا كميل لو لم يظهر نبي و كان في الأرض مؤمن تقي لكان في دعائه إلى الله مخطئا أو مصيبا بل و الله مخطئا حتى ينصبه الله لذلك و يؤهله له

“… O Kumail! If no Prophet had appeared on earth while there was a mindful believer, do you think, in his call towards Allah, he would go wrong or right? Nay, by Allah! He would certainly go wrong until Allah sets a (religion/path/prophet) to instruct him and makes him worthy (of receiving the Prophet) and familiar with (his religion).” *

Allah said in the Holy Quran:

مَنْ يَهْدِ اَللَّهُ فَهُوَ اَلْمُهْتَدِ وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِداً

He whom Allah guides, is rightly guided; but he whom Allah leaves astray, you will not find for him any advising guardian. (18:17)

Liverpool Shia Society

Thursday Meeting   –   17 February 2011

Below is the timetable of the meeting:

18.20 – 18.30: Meeting up
18.30 – 19.00: Dua Komayl
19.00 – 19.20: Lecture “Quran in the Establishment of Imamate”

The venue of the meeting is:

Prayer Room (Ground Floor)
James Parsons Building
Liverpool John Moores University
Byrom Street
Liverpool        L3 3AF

Hope to see you all again.

Liverpool Shia Society

In the Name of Allah the Compassionate the Merciful

Some Characteristics of the Companions of Imam Hussain (PBUT)

“I have never known companions better than mine“, said Imam Hussain (PBUH).

Verse 29, Chapter ‘The Victory’ in the Holy Quran summarizes the characteristics of the companions of Prophet Muhammad (PBUH&HF) as follows:

“Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure. Their marks are in their faces because of the effect of prostration; that is their description in the Taurat [Torah] and their description in the Injeel [Bible]; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them. Allah has promised those among them who believe and do good, forgiveness and a great reward.” (Translated by Shakir, 2005)

The companions of Imam Hussain (PBUT) had additional characteristics to those highlighted by this verse and those characteristics were not available to other companions of Ahl al-Bait (PBUT), even those of the Prophet (PBUH&HF). The most important ones of these are the following:

1. Islam was deeply-rooted in them since they had spent a longer period with Islam. Some of them were themselves companions of the Prophet (PBUH&HF); others were Muslims in birth. In addition, most of them were companions of more than one Imam, as they had seen and served Imam Ali, Imam Hassan and Imam Hussain (PBUT).

2. All of them had come out of an ordeal that had hit Islam on the hands of the neo-pagans, where only those who had good insight could find the right path in following the right party.

3. The most important of these characteristics was the fact that the companions of Imam Hussain did not have a choice between victory and martyrdom as the other companions and followers did, i.e. they had only one choice, which was martyrdom.

Liverpool Shia Society

_________________________________________________

Dr Hameed Hassoon Bjaiya Al-Mas’udi is assistant professor at the Department of English, University of Babylon.  Being originally from Babylon, Iraq, he achieved his BA in English from Baghdad University, Iraq, in 1976.  Afterwards, he completed his MA in ELT (English Language Teaching) at the University of Warwick, the UK, in 1989.  Back to Iraq, he fulfilled his PhD in Translation and Linguistics at Al-Mustansiriya University, Iraq.  He has obtained several degrees since 1994 and has gained valuable experiences in academia.  Further to teaching and researching, he has several publications in conferences and journals.

The above article has been sent by Dr Hameed Al-Mas’udi to go online on the LSS website.  Please note that the article has been reviewed before publication; however, if any comment deems worthwhile to be considered with regard to the article, LSS website team would be thankful if you could kindly share the comment.

In the Name of Allah the Compassionate the Merciful

End of Safar Events

Liverpool Towhid Centre will be running mourning event for highlighting the anniversary of sad demise of the Holy Prophet of Islam (PBUH&HF) and martyrdom anniversary for Imam Hassan al-Mujtaba (PBUH), as they have been recorded for Safar 28^th.  Also, last day of Safar is the anniversary for Imam Ali al-Ridha martyrdom.  Therefore, we will be commemorating these two days by attending their sessions, as the holy Quran states, “and whoever respects the signs of Allah, this surely is [the outcome of] the piety of hearts.” (Al-Hajj: 32)

The event will be on 2^nd and 3^rd of February 2011 and will start at 19.00 and last until 21.00.  The location is Liverpool Towhid Centre whose address is seen on the poster. The sessions will include Quran recitation, lecture and dirge, and they will finish by serving supper to the guests of Ahl al-Bait.

We will not have Thursday Meeting for this week and invite all to attend the events at Liverpool Towhid Centre.

Hope to see you all again.

Liverpool Shia Society

Thursday Meeting   –   27 January 2011

Below is the timetable of the meeting:

18.20 – 18.30: Meeting up
18.30 – 19.00: Dua Komayl
19.00 – 19.20: Lecture “Quran in the Establishment of Imamate”

The venue of the meeting is:

Prayer Room (Ground Floor)
James Parsons Building
Liverpool John Moores University
Byrom Street
Liverpool        L3 3AF

LSS thanks all those who attended the Arba’een session in Liverpool Towhid Centre, and would like the LSS members to appear more effectively at society meetings.

Hope to see you all again.

Liverpool Shia Society

Thursday Meeting   –   20 January 2011

Below is the timetable of the meeting:

18.20 – 18.30: Meeting up
18.30 – 19.00: Dua Komayl
19.00 – 19.20: Lecture “Quran in the Establishment of Imamate”

The venue of the meeting is:

Prayer Room (Ground Floor)
James Parsons Building
Liverpool John Moores University
Byrom Street
Liverpool        L3 3AF

Hope to see you all again.

Liverpool Shia Society