Why was Sayeda al-Zahra' (a) Buried in the Night?

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Some Sunnis have been claiming that Sayeda al-Zahra' (a) was buried in the night because of her modesty and urgency to remain covered; and some of them are backing this claim with her (a) discussion with Asma' b. 'Umays and what Asma' had said regarding what the people of the 'Habashah do to the deceased. How do we respond to this without addressing the event of the attack [on the home], the usurpation of the caliphate, and so on - considering they do not accept those matters?

Answer:

In the name of Allah, and glory be to Him, and may peace and salutations be upon our Prophet Mu'hammad and his pure progeny.

There is no doubt that Sayeda al-Zahra' (a) is among the most pure people and most modest women - no Muslim questions this. But we would like to point out the following:

1. Having an open burial does not contradict the urgency to be covered, nor does it diminish one's modesty. God has commanded people - both men and women - to attend men and women's funerals seeking to learn from them and to honor the deceased, as well as for other favorable purposes. And the best of women, since the time of Adam (a) and to this day, are buried publicly, with those who walk at their funeral doing so night and day in desire of reward and proximity to Allah (swt). And never was there a single sign of Islamic prohibition regarding this. Rather, as previously mentioned, this was encouraged and suggested.

2. Clear texts mention that she said in her will: the reason for her desire to be buried in secret is so that particular people do not attend her funeral - that is, due to what they had done to her during her life, may God's blessings and salutations be upon her.

3. This is not to mention that if the aim was only to be covered and fulfill the requirement of modesty, then it would have been enough for her to prevent men from attending her funeral - or to be buried in the night even if other men attended her funeral. This is given there is a difference between being buried secretly on the one hand, and being covered during the funeral walk and burial on the other hand.

4. This is also not to mention that it is mentioned in the texts that there were some non-ma'hram men - such as Salman al-Farisi, may God have mercy upon him - who were present at her burial. So, why ask to be covered from some but not those others?

5. If that which required this was just modesty and the wish to remain covered, then why were some particular individuals displeased with her burial in the night, later attempting to exhume her from the grave and redo her funeral - [why] then [did they] pass out threats, as mentioned in the narrations?

The desire to be covered and the fulfillment of the call of modesty require praise and admiration - not anger, disappointment, resentment and hatefulness.

All glory be to Allah, and may peace and salutations be upon His servants whom He has chosen, Mu'hammad and his progeny.

___
[*] Mukhtasar Mufeed, v.17, p.114-116

The Age of Sayeda Khadija (a)

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Is it true that Sayeda Khadija (a) was older than the Prophet, may God's blessings and salutations be upon him and his progeny, by over a decade, and do the Shi'a agree with this? If the Shi'a do not, then what is their evidence [for rejecting this]? We kindly request a detailed response, with proof from the books of both sects.

Answer:

In the name of Allah, and glory be to Him, and may blessings and salutations be upon our Prophet Mu'hammad and his pure progeny.

Firstly, intellectual and historical matters do not have a sect, as they are neither Sunni nor Shi'a, but rather are contingent upon the evidence - wherever it goes, we and those matters shall follow it.

Secondly, the Shi'a - as Shi'a per se - do not have a specific view on the age of Sayeda Khadija (a). If evidence proves that she was a certain age, this pleases the Shi'a - no matter what the age is according to that proof - because it would mean the Shi'a have discovered an historical truth that is dependable for an intellectual study.

Thirdly, the views regarding her (a) age are many, as there are up to 8 claims regarding her age when the Prophet (s) married her. These claims range from 25 to 46 years of age, and they are: 25, 28, 30, 35, 40, 44, 45, and 46.[1] Al-Bayhaqi found it correct that she was 25 years old.[2]

Ibn al-'Imad said there are many who considered it more likely that she was 28 years old when she married, which is what Ibn 'Abbas, Ibn Is'haq and others said.[3]

And we have examined this in detail in our book, Al-Sa'hee'h Min Seerat al-Nabiy al-A'tham (s); so, do look therein.

All glory be to Allah, and may peace and salutations be upon His servants whom He has chosen, Mu'hammad and his progeny.

___
[*] Mukhtasar Mufeed, v.18, p.99-101

[1] We mentioned the sources for these views in our book: Al-Sa'hee'h Min Seerat al-Nabiy al-A'tham (s), v.2, p.199-202

[2] Dala'el al-Nubuwwah by Al-Bayhaqi, v.2, p.71; Al-Bidayah wa'l-Nihayah, v.2, p.294-295; Mu'hammad Rasul-Allah: Seeratuhu wa Atharuhu fi'l-'Hadharah, p.45; and review: Al-Seerah al-Nabawiyyah by Ibn Kathir, v.1, p.265, and Al-Seerah al-'Halabiyyah, v.1, p.140

[3] Shatharat al-Thahab, v.1, p.14, and he confined to that in Bahjat al-Ma'hafel, v.1, p.48. All of the following also narrated this: Ansab al-Ashraf [the section on the life of the Prophet (s)], p.98; Tahtheeb Tareekh Dimashq, v.1, p.303; Siyar A'lam al-Nubala', v.2, p.111; Mukhtasar Tareekh Dimashq, v.2, p.275; Bi'har al-Anwar, v.16, p.12 from Al-Junabathi, all of them from Ibn 'Abbas. It was also narrated in Mustadrak al-'Hakim, v.3, p.182 from Ibn Is'haq, without mentioning another view for him. Also see Seerat Mughlatay, p.12; Al-Mu'habbar, p.79; Tahtheeb al-Asma', v.2, p.342; Tareekh al-Khamees, v.1, p.264; Al-Seerah al-'Halabiyyah, v.1, p.140

The Imams' (a) Knowledge When They Were Lights

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

In the name of Allah (swt); when the Imams (a) were lights near the throne of Allah (swt), did they have knowledge that qualified them for that status?

Answer:

In the name of Allah (swt), and glory be to Him, and may blessings and salutations be upon Mu'hammad and his pure progeny. May peace and God's mercy and blessings be upon you.

We do not have a path to knowledge in the nature of what takes place in that world except what has been transmitted from the infallible [i.e. their (a) narrations]. But there is no doubt that when Allah (swt) created them (a), He entrusted in them the readiness to receive divine bestowals, i.e. His fulfillment of their needs, as well as His extension of [different forms of] knowledge and cognizance that suit their state, their truths, their freedom, and their oversight of the rest of creation for God has made them witnesses over all things - as mentioned in the narrations.

Moreover, they are in the state of pleasure and abundant divine grace, from which is the flow of all that those eminent creatures require - and they do not require except the most paramount, most exalted, most noble, most honorable, most virtuous, and most permanent [forms of] knowledge. And by this grace, and by those divine flows, their readiness is ascertained and their potentials are cultivated, for they are in a state of constant rising and increasing perfection.

May Allah (swt) allow us to acquire their intercession and resurrect us with them; He is the ultimate Guardian and the All-Capable, and may all glory be to the Lord of the Worlds.

___
[*] Mukhtasar Mufeed, v.4, p.104-105

Who are 'the Twelve Caliphs'?

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Who are the Prophet's (s) 'twelve caliphs'?

Answer:

Al-Bukhari, Muslim, A'hmad, and others narrate that the Prophet (s) said: "There shall be - after me - twelve successors (or leaders), all of whom from Quraysh".[1] And this does not apply [to anyone] except [to] the pure Imams of Ahl al-Bayt (a) according to the view of the Shi'a Imamiyyah, may Allah (swt) be pleased with them. This is because those who ruled after the Messenger of God (s) and were called 'Ameer al-Mu'mineen' were in the dozens, especially if we add the 'Abbasids to the Umayyads, let alone the caliphs in the lands of Morocco and Egypt.

Furthermore, the caliphs of Bani Umayyah cannot be counted among 'the twelve caliphs' considering that the caliphate cannot belong to the Tulaqa' and their sons;[2] and considering what was narrated from the Prophet (s) - that 'the caliphate after me shall be for thirty years, then [it] shall become a tyrannical monarchy'. And the thirty ended with the successorship of Imam al-'Hasan (a). Therefore, everyone who came after Imam al-'Hasan (a) is of the monarchs, not of the [truly intended] 'caliphs/successors' - if we go by this narration.

___
[*] Mukhtasar Mufeed, v.14, p.61-62

[1] Musnad A'hmad b. 'Hanbal, v.5, p.90; Shar'h I'hqaq al-'Haq, v.13, p.32; Sa'hee'h Muslim, v.6, p.4; Al-'Umdah by Ibn al-Batreeq, p.421, and in the print of Mu'assasat al-Nashr al-Islamiy, p.418; Al-Ikmal fi Asma' al-Rijal, p.34; Ikmal al-Deen, v.1, p.272-273, and in the print of Mu'assasat al-Nashr al-Islamiy, p.68 & 273; Al-Khisal, v.2, p.473; and see: Bi'har al-Anwar, v.36, p.239; Yanabee' al-Mawaddah, p.445, and see: Muntakhab al-Athar, p.14 as well as the footnotes of p.15

[2] Al-Isabah, v.2, p.305, and in the print of Dar al-Kutub al-'Ilmiyyah, v.4, p.70; Al-Ghadeer, v.7, p.144 and v.10, p.30; Kanz al-'Ummal, v.5, p.735

#نبراس_المحققين
#ناصر_الزهراء
#سنبقى_أوفياء
ألأربعون حباً...
أربعون يوماً مرت وطيفُك حاضرٌ فينا لم يغادر،
اربعون يوما وروحك شاهدة لم تسافر،
أربعون يوماً وشمسي تشرق مكسورة الخاطر ،
أربعون يوماً والشوق سيد المواقف،
الشوق إلى تلك البسمة في الصباح والمساء،
المملوءة بالحنان والتواضع والبهاء،
أربعون مساءاً لم يخبرني أحد أنك أتيت إلى منزلنا لتؤنسنا بجلساتك الابوية،
لكنني لا زلت أسترق النظر الى ضريحك المبارك من شرفة منزلي،
لأهدي لك ما تيسر من القرآن،
أراك في منامي فأستيقظ مسرعاً لأنظرَ من حولي علَّني أجدك بقربي،تمسح على راسي،
فأشم رائحتك الطيبة ؛وكأنك كنت هنا،
كأنك لم ترحل؛
فأمثالك سيدي لا يرحلون،
أليس العلماء باقون ما بقي الدهر؟!
ليتك سيدي تمهلتَ قليلاً،
ليتك أخبرتنا بأنك راحل،
كنتُ سيدي ملأت عيوني بالنظر إليك، أليس النظر الى وجه العالم عبادة؟!
ليتك سيدي سمحت لي بتقبيل يدك الطاهرة،
أليست تلك اليد التي صافحتَ بها جدتك الزهراء عليها السلام؟!

لا أنسى سيدي حينما كنتُ أدخل عليك صباحا فتضع القلم جانبا وتنظر إليَّ تلك النظرة المملوءة بالحب التي كانت تنسيني هموم الدنيا بأسرها،لكنك رغم مرضك لم تكن لتنسى هموم الأخرين، فتبادرني بالسؤال عن المرضى وأحوالهم ،وعن الحجاج والزوار لتزورهم،عن المحتاجين وكيف يمكن أن نساعدهم، عن الارحام، عن الاصدقاء، وعن الجيران، أما عن المجاهدين وأخبارهم فكان لهم الحظ الاوفر من المحبة والمودة،وعن حبك لهم أُحدثُ ولا حَرَج،والقائمةُ تطولُ وتطول،..
أعدك سيدي أن نبقى أوفياء لنهجك،وخطك،وأخلاقك،لن نخذلك،لن نترك وصاياك، سنحفظ العهد وننجز الوعد،حتى يجمعنا الله بك في الدار الاخرة مع أجدادك الطاهرين.

🖌️معنى "السرّ المستودع فيها"..

📖"إنّ السّؤال عن حقيقة السرّ المستودع في الزّهراء (ع) عجيب، فإنّ الكلام يحمل الإجابة. فإنّه إذا كان هذا من الأسرار فمَن يمكنه أن يعرفه، وأن يكشفه؟ ففرض كونه سرًّا كامناً فيها، معناه أنّنا لا نعرفه، إذ أنّ معرفتنا به تخرجه عن كونه سرًّا. هذا بالإضافة إلى أنّ هناك من يقول: إنّ المراد بالسرّ هو سرّ الإمامة، أو أنّه صاحب الأمر (عج)؛ أو هو ذلك الأمر الذي فرض طاعتها على الأنبياء (ع). ولكنّ ذلك يبقى بحاجة إلى شاهد، ولا بدّ أن تكون المعرفة به عن طريق النّقل من المعصوم، ولا سبيل إلى نيله بأفهامنا القاصرة.."

🖋️آية الله السيد جعفر مرتضى، مختصر مفيد، ج١، ص١٢٥-١٢٦ |

یادی از ناصرالزهرا:علامه سیدجعفرمرتضی عاملی در شماره جدید مجله خیمه

|كما أن القرآن هو مصدر التشريع
عند المسلمين، كذلك فإن أقوال الأنبياء «عليهم السلام» وأوامرهم ونواهيهم مصدر للتشريع أيضاً، وأقوال الأنبياء «عليهم السلام» تأتي شارحة للكتب السماوية، ومبينة لمراميها، ومقيدة لعموماتها.|

|العلامة المحقق السيد جعفر مرتضى العاملي|

|فإن القرآن الكريم لم ينزل على قياس فرد، أو جماعة من الناس.. بل هو قد جاء على قياس الإنسان الأكمل والارقى، وليس هو سوى رسول الله (ص)، وأهل بيته الطاهرين، المعصومين.
وهؤلاء هم الذين ما عرفهم حق المعرفة إلا الله سبحانه.. وقد عرف النبي (ص) علياً (ع)، وعرف علي (ع) النبي (ص)..|

|العلامة المحقق السيد جعفر مرتضى العاملي|