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Moulana Syed Hadi Hasan Tel: (587) 703-4157

Email: haditaqvi@gmail.com

For Further Information : Tele Message: (403) 235-1212

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M e s s a g e f r o m p r e s i d e n t

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

Salaam-un-Alykum On behalf of the executives of HAC, I’d like to wish our community Eid Mubarak. We pray that the past month of Ramadhan serves as a reflection and we pray that our fasts, prayers and du’as are accepted inshAllah. As you all know, we had set a fundraising goal for the Hussainia and before the end of the month of Ramadhan, we had exceeded our goal. The credit for that goes to the generous donors who have spent their money in the way of Allah (swt). Indeed Allah (swt) will reward you for your efforts. The annual Al-Hujjat (atfs) summer camp will also be held from August 19th to 21st. We encourage all families to register and join us on this exciting event. In the upcoming month of Shawwal, the Ghaibat-e-Kubra of our last Imam (atfs) began on the 10th of Shawwal. We pray that Allah (swt) hastens the reappearance of our Imam (atfs) and makes us worthy to be amongst his (atfs) companions. Ws’Salaam Shabbir Rizvi , President Hussaini Association of Calgary

Al-Hujjat (atfs) Vol.4 - Issue No 10- Shaw ’al 1437 / July- 2016

In t h i s i s sue : Res i dent Aal i m

Eid-ul-Fitr 2

Imam Musa Kazim 3

Ghaibat of our Imam (atfs) 4-5

Nahj-ul-Balagha 5

Jannatul Baqee Cemetery 6-9

Importance of Salat-e-Jamaat 10-11

Zakat-ul-Fitra 12

Advertisements 13-14

Prayer Timings 15

Ayat of the Month 16

Eid -ul -Fitr is a unique festival. It has no connection with any historical event nor is it related to the changes of seasons or cycles of agriculture. It is not a festival related in any way to worldly affairs. Its significance is purely spiritual. It is the day when the Muslims thank Allah for having given them the will, the strength and the endurance to observe fast and obey His commandment during the holy month of Ramadhan. This day, in Muslim world, brings rejoicing and happiness. The rejoicing is not, however, at the departure of the month of Ramadhan; it is the happiness which man feels after successfully completing an important task. So far as the passing away of the month of Ramadhan is concerned, Muslim religious leaders of the early days of Islam always felt profound sorrow when it came to an end, as they felt that they were being deprived of the spiritual blessings which were associated with the month of fasting. To show the original Islamic feeling at the end of Ramadhan, I am quoting some of the sentences from an invocation by Imam Zainul-Abedeen. He says:- "O Lord, Thou hast ordained Ramadhan to be one of the most chosen .. .. ; and Thou hast distinguished it from all other months, and chosen it out of all other seasons and periods; and given it preference to all the times of the year, by having sent the Qur'an and the light of guidance in it, and by having increased the faith, and by having enjoined the observance of fast in it, and by encouraging us to stand up for prayer at night, and by placing in it the glorious 'Night of Qadr' which is better than a thousand months. "Therefore, in accordance with Thy command, we kept fast in its days, and with Thy help, we stood up for prayers in its nights; presenting ourselves, by means of its fasts and prayers, for Thy Mercy which Thou dist offer to us. "And, verily, this month of Ramadhan stayed amongst us a welcome stay; and gave us a righteous company; bestowing upon us the most excellent benefits in the universe. Now, it departs from us at the completion of its time. "Therefore, we bid it farewell as we did good-bye to one whose departure is hard upon us and makes us sad; and whose parting away makes us feel lonely." Then he turns towards the month of Ramadhan, speaking in an endearing tone:- "How much did we long for thee yesterday; and how intense will be our eagerness for thee tomorrow. Peace be on thee and thy excellence of which we have been deprived, and thy blessings which will no longer be with us." These few words are the mirror which show the true Islamic feeling towards the month of Ramadhan and its blessings and spiritual benefits. Eid-ul -Fitr is related to such a month of blessings, because it is on this day that the strict restrictions of the preceding month are lifted. Unfortunately, in some places, this resumption of the normal activities is misinterpreted as a licence to indulge in activities prohibited in Islam, like gambling, etc. Fortunately, such trends are not common yet; but such people should be made to understand the significance of Eid -ul-Fitr. Religious observances of the Eid-ul-Fitr are designed to offer thanks to Allah (SWT) that He helped us in accomplishing the aim of Ramadhan. Surely, it would be an affront to Allah if anybody, after thanking Him for completing that spiritual training, goes right away sinning against Him! Had such person known the meaning and purpose of Eid-ul -Fitr, he could not have indulged in such un-Islamic activities. Eid-ul-Fitr can be interpreted as a three-fold blessing: First it provides one more occasion for the Muslims to thank God and remember His blessings. Secondly, it affords an opportunity of spiritual stock-taking, after the month of Ramadhan. A Muslim can now ponder over the strength (or weakness) of his will power; he can see, in the mirror of Ramadhan, what were the strong (or weak) points of his character, because under the stress of fasting, the hidden qualities (or evils) of human character come to surface in such clear way which is, perhaps, not possible otherwise. Thus a man gets a chance of self-diagnosis of the traits of his character, which probably no one else may ever detect. Thirdly, it enjoins the well-to -do persons to share a portion of what they have with their poor brethren. On the eve of Eid-ul-Fitr, a Muslim is obliged to give to the needy food-stuff at the rate of a prescribed weight, on behalf of himself and of every member of his family, including servants and guests who were sheltered under his roof on that night. It would certainly be pleasing to God if we did not forget these lessons after Eid-ul-Fitr.

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E i d - u l - F i t r

Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is domi-nant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was en-titled al-Kazim, the suppressor of anger. Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face. One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner. When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way. Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explain-ing his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?” They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief. To vanquish the enemy with goodness certainly requires the foresight the Imam possessed. Strictness is permissi-ble only when the enemy’s continuous vile conduct justifies retaliation or the use of force. If not, these dignified Nufus preferred to deal with that kind of person gently so as to have a valid pretext against the opponent and leave no ground for him to justify his aggression. This was the noble method usually adopted by all members of Ahlul Bayt. Imam ‘Ali (as) even on his death bed behaved liberally with Ibn Muljim who had dealt him a mortal blow only the day before. Imam Musa Ibn Ja’far (as) showered his generosity on many of his relatives even when he knew that some of them were envious of him and conspired with the ruler of the time Harun al-Rashid. As to what may have led to his final imprisonment, we find that it is stated by Al-Fakhri that there were some of the relatives of Musa Ibn a’afar who were envious of him and carried false reports about him to Al-Rashid, say-ing, “The people paying him the Khums, or one fifth of the property, are accepting the Imamate and he is about to revolt against you”. They brought this report to Al-Rashid so frequently that it made him anxious and agitated. He gave the accuser some money to keep bringing him more information. But it is related through authentic sources that this relative of the Imam did not have the chance of enjoying that reward for espionage, for as soon as he reached Madinah, he suffered a serious illness and died from it. It was in that year that Al-Rashid went on the pilgrimage, and when he arrived in Madina, he arrested the Imam Musa Ibn Ja’far, brought him to Baghdad and imprisoned him under the care of al-Sindi ibn Shahik. (Al-Fakhri-Ibnul Tiktika) This agrees with Majlisi’s comment in Bihar al Anwar that “Harun took him from Madina ten days from the end of the month of Shawwal 177 Hijiri. Then Harun set out for Makka and took the Imam with him when he re-turned to Basra and had him imprisoned with Issa. About one year later he was taken out of the Basran prison and taken to Baghdad. He was put in prison there under the watchful eye of the cruelest person named al-Sindi. Maj-lisi goes on to say that the Imam died in his prison and was buried in the cemetery of Quraish on the south side of Baghdad. Al-Fakhri adds,” Al-Rashid was at Rakka and sent orders that he should be put to death. They then brought a number of so called reputable men to Karkh to act as coroners and to testify publicly that the Imam died a natu-ral death. The place he was buried was a cemetery of the Quraish. But soon this place became the focus of pil-grimage on the grave of the Imam. A town grew around the grave yard. The name of the town became Kazimiya, the town of the Imam Kazim (as) A reputed school of theology was founded in this town which is still a source of learning for many students from all over the world.

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C h a r a c t e r a n d V i r t u e s o f I m a m M u s a K a z i m a

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GHAIBAT-E-SUGHRA (260 A.H. to 329 A.H.) During Ghaibat-us-Sughra, Imam (a.s.) appointed four deputies/representatives, one after the other, to represent him among the people. After the death of the fourth deputy, Imam (a.s.)'s period ofGhaibat-e-Kubra (major occultation) be-gan (according to historians on the 10th of Shawwal), 329 A.H. The 4 representatives were: 1. H. Uthman bin Saeed (A.R.) 2. H. Muhammad bin Uthman (A.R.) 3. H. Husayn bin Rawh (A.R.) 4. H. Ali bin Muhammad Samry (A.R.) GHAIBAT E KUBRA ( From 329 A.H. to present) Imam's ghaiba is described by the Aimma like that of Prophet Yusuf (A.S.) who was amongst his brothers yet they did not recognise him. Imam is known to meet a believer on 3 occasions: 1. At the time of trouble 2. He is present at every Hajj 3. He attends the funeral of every believer who has no religious obligations pending on him/her e.g. Khums. During this time he continues to guide. Numerous letters have been received from him by our Ulema, e.g. Ishaq bin Ya-qub, Sheikh Mufeed. Our responsibilities During Ghaibat-e-Kubra 1. Pray for the safety of Imam (a.s.) at all time 2. Be in waiting for Imam (a.s.) at all times 3. Give Sadaqa for Imam (a.s.) 4. Pray for his re-appearance 5. Whenever faced with difficulty (whether small or big) ask for assistance from Imam (a.s.). 6. Whenever his name is heard or recited, one should stand if possible, send salaams on him, and bow. 7. If possible perform Hajj/Umra for Imam (a.s.). (Hajj-After own Wajibat). 8. Most importantly, make sure that every action of our life is in accordance with his pleasure, because it is Allah swt's pleasure. RE-APPEARANCE OF IMAM AL MAHDI (A.S.) "The actual time of re-appearance is only known by Allah". However our Aimma have given various indications, which could change according to Will of Allah swt: - It will be the day of Friday. - It will be the 10th of Muharram. - The century will be an odd number. - There will be both a solar and lunar eclipse in the month of Ramadhan but contrary to all norms and calculations. - A voice will be heard announcing the appearance of Imam, which will be heard by all in their own language. - Turkey will be ruled by Usmanis. - People will usurp that which they are trusted with. - People will 'kill' Salaa. (It will not be abandoned but its essence destroyed). - The 5th, 6th and 7th Imams have said: "A great man from the people of Qum will rise up and take a stand. He will invite people towards the truth. Brave people like strong mountains, not fearing fighting and having trust in Allah will come to his help.......... Finally the enemy of Is-lam will withdraw.............. The rule of Islamic Law will be established by the people themselves".

G H A I B A T ( o c c u l t a t i o n ) o f o u r p r e s e n t i m a m a t f s

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"Kufa will become barren of Islamic knowledge........... whilst Qum will become the centre of Islamic Fiqh............ so much so that it will spread throughout the world that not a single person will remain igno-rant of the message of Islam". "These people will be the vicegerents of the 12th Imam. Their rule will continue and link with the appearance of the 12th Imam. They will not entrust the rule established by them to any but Imam on his reappear-ance". - Imam Ali (a.s.) took Kumayl bin Ziyad to the outskirts of Kufa and showed him where he was to be buried. He then told him that all round his grave there would be tall buildings carrying the sign of Shai-tan on them. The sign would be called Antennae. - Sufyani will appear - Imam will appear in Makka and his 'zahoor' will be in two stages (similar to Prophethood of the Prophet pbuh). * 1st Stage This will be in secret and not announced to all (only to close followers). * 2nd Stage Open announcement on the 10th of Muharram (Ashura). - In the Zil-Hajjah of the preceding to Imam's appearance on Ashura, 40 momineen who will be Imam's closest compan-ions will realise the nearness of 'zahoor' and go for Hajj. They will not return home and on the 15th of Zil-Hijjah they will go to the Ka'ba. - One of them will be called by Imam (a.s.), and will be told to be the representative of the 40. They will all meet Imam (a.s.) between the 16th and 22nd of Zil-Hijjah. Imam will tell them that one of them will have to announce the arrival of Imam (a.s.) at the door of the Ka'ba. - On the 25th Zil-Hijjah the announcement will be made and the announcer killed (This is the blood of Nafse Zakiyya - pure soul, those whose blood will touch the Ka'ba and who is mentioned in numerous prophecies). His blood will be avenged 2 weeks later when Imam (a.s.) will appear himself at the Ka'ba. - Those who answer the first call will be 313 in number. - Imam's army will consist of around 10.000 momineen. - Imam will establish his government in Kufa and his treasury in Masjidus Sahla.

Praise be to Allah Who lies inside all hidden things, and towards Whom all open things guide. He cannot be seen by the eye of an onlooker, but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sub-lime than He, while in nearness, He is so near that no one can be nearer than He.

But his sublimity does not put Him at a distance from anything of His creation, nor does His nearness bring them on equal level to Him. He has not informed (human) wit about the limits of His qualities.

Nevertheless, He has not prevented it from securing essential knowledge of Him. So he is such that all signs of existence stand witness for Him till the denying mind also believes in Him. Allah is sublime be-yond what is described by those who liken Him to things or those who deny Him.

N a h j - u l - b a l a g h a s e r m o n 4 9 ( A b o u t a l l a h ’ s g r e a t n e s )

G H A I B A T ( o c c u l t a t i o n ) o f o u r p r e s e n t i m a m a t f s c o n t i n u e d

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

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J a n n a t - u l - b a q e e c e m e t e r y

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The First Destruction of Al-Baqi The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Is-lamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s). From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam. In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An at-tempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a pre-condition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram. Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valu-able gifts were stored. The Wahhabis plundered the treasure for their own use. Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pres-sure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi sav-agery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this vic-tory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored. In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb. The second plunder by the Wahhabis The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. An-other English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields.1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. eople in streets were killed. Houses were razed to the ground. Women and children too were not spared. Awn bin Hashim (Shairf of Mak-kah) writes: "Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots." 1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s). Ibn Jabhan says: "We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin."

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Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On pro-test by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned. 1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims. Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance pre-served, while the remains of their Saudi kings are being guarded at the expense of millions of dollars? Protest from Indian Muslims 1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a state-ment outlining the crimes perpetrated by Wahhabis was issued and included the following: - -The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet [s], the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah al-Fatiha at those graves. -The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet's companions). -Interference in the performance of Hajj rituals. -Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guid-ance of the Imams they follow. -The massacre of sayyids in Taif, Madina, Ahsa, and Qatif. -The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Muslims Protest from other countries Similar protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history. A partial list of the demolished graves and shrines Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid (a), wife of the Prophet (s), the grave of Amina bint Wahab, mother of the Prophet (s), the grave of Abu Talib, father of Imam Ali (a), and the grave of Abdul Muttalib, grandfather of the Prophet (s) The grave of Hawa (Eve) in Jeddah The grave of the father of the Prophet (s) in Madina The house of sorrows (bayt al-Ahzan) of Sayyida Fatima (a) in Madina The Salman al-Farsi mosque in Madina The Raj'at ash-Shams mosque in Madina The house of the Prophet (s) in Madina, where he lived after migrating from Makkah The house of Imam Ja'far al-Sadiq (a) in Madina The complex (mahhalla) of Banu Hashim in Madina The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born The house of Hamza and the graves of the martyrs of Uhud (a) Why Respect the "Signs" of Allah "And He shows you His signs: Which then of Allah's signs will you deny?" (Quran, 40:81) Allah, the Almighty and All-Knowing has referred to the "Signs" of Allah several times in the Holy Quran. The "signs" have been places, events, personalities, catastrophes and many other things, but one thing which can be observed that according to the Holy Quran, the "Signs" (or Ayats) are meant to remind people of Allah, His Bounties, His Mercy, His Wrath, and his other attributes. Therefore, places, symbols, historical events or per-sonalities, which serve as reminders and symbols for humanity, and strengthen the bonds of love and submission to Allah, are to be respected, revered and remembered, not only as a rite or ritual but also in their true spirit. While the Quran refers to several things, the Signs are generally reminders and symbols for humanity.

J a n n a t - u l - b a q e e c e m e t e r y c o n t i n u e d

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Therefore, in addition to those "Signs" mentioned in the Holy Quran, events and personalities like Hazrat Ibra-him's sacrifice, Imam Hussain's lesson from Karbala, Prophet Muhammad's character and places like Masjid-e-Nabavi and the Holy Ka'bah, all of which serve to strengthen man's ties and attachment to the Almighty, are to be respected and loved. Since we unfortunately live in a period when we cannot be contemporaries of these great personalities and evetns, we seek their relics, their traces and that is why things, places and relics attributed and associated with them become so important. It is not wrong to strengthen our love and belief through sym-bols and relics which remind us of these people, and subsequently, of the Divine Path of these Blessed people, Sirat-e-Mustaqeem. This is one reason why Muslims rever (or remember) the water of Zamzam, the stone Hajar-e-Aswad, the City of the Prophet, the Cave of Hira, the dust of Karbala, the "Devil's" pillar which is stoned dur-ing Hajj, the Maqam-e-Ibrahim (mentioned in the Holy Quran as a place of worship to be respected too).... These form our symbolic and material bonds to the pure remembrance of these divine personalities... The Tragedy of al-Baqi Jannat-al-Baqi is the famous burial place of great personalities without whom the history of Islam is incomplete, in fact, some of them wrote the history of Islam with their deeds and achievements. The Prophet's companion Usman bin Mazoon was the first companion to be buried there on instructions by the Prophet (SA). The Prophet's son, Ibrahim, who died in infancy (and was very dear to the Prophet) was also buried there. Then the Prophet's beloved grandson Hazrat Imam Hasan (AS), was also laid to rest in al-Baqi. Al-Baqi has the graves of three more stars of the Prophet's family, his grandsons, Hazrat Ali ibn Imam Husain, Hazrat Muhammad Baqir ibn Ali ibn Imam Hussain, and Hazrat Jafar Sadiq ibn Muhammad Baqir ibn Ali ibn Imam Hussain. The descendants of Prophet Muhammad through Imam Hussain and the noble members of his Ahle Bait. These are the Aal-e-Muhammad (descendants of Muhamamd) on whom you shower Salwat and Durood daily in your prayers... The Prophet's aunt, the mother of Imam Ali, Hazrat Fatima binte Asad also rests here. The grave of the Prophet Muhammad's uncle, Hazrat Abbas ibn Abdul Muttalib also lies here... However, on 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud. In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried. While the monarchs have bulldozed and razed these symbols and reminders of the Sirat-e-Mustaqeem to ground, they continue to enjoy a life which is known to all. Isn't it a matter of shame for the entire Muslim nation that while they build fancy mausoleums and shrines for their political leaders, sufi saints and their parents and family members, but they try to erase the signs and remains of the beloved family of Prophet Muhammad (may peace be upon him and his progeny)? Destruction of sacred sites in Hijaz by the Saudi government continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

J a n n a t - u l - b a q e e c e m e t e r y c o n t i n u e d

Page 10

WORLDLY AND SPIRITUAL BENEFITS Salaate Jamaat means praying in congregation (gathering). There is a great reward when Salaat is offered in Ja-maat. It gives us both Worldly and Spiritual benefits; these are listed below: 1. ISLAMIC EQUALITY: In the congregation, rich and poor, high and low, all stand shoulder to shoulder. It is the best scene of mankind's equality. 2. UNITY: In this Salaat all have one Niyyat, one language and identical actions. All kneel together, all go to Sajdah together. This teaches us the lesson that we, as Muslims, should be united at all times. 3. LOVE AND CO-OPERATION: People meet with one another in the Jamaat Salaat. They know the hardships and worries of one another and try to help each other. New things are known there. Mutual love develops. Circle of friendship is widened. We get an opportunity to perfect our life in the light of others experiences. 4. DISCIPLINE: While offering Salaat in Jamaat we stand in rows, follow the Imam of Jamaat and practice obedience to Allah. This forces discipline in us which is the essential feature of a community's life. 5. PRESTIGE OF ISLAM: Our Mosques remain thriving - due to Salaat in Jamaat. it enhances the prestige of Muslims, and the Unity of Muslims affects greatly the enemies. 6. LIMITLESS REWARD: Allah has put a big reward for Jamaat Salaat. Our Holy Prophet (S) and our Imams (A) have laid great emphasis on Jamaat Salaat. Therefore we should offer Jamaat Salaat as often as possible. If 2 people present in Jamaat, each Raka'at = 150 prayers If 3 people present in Jamaat, each Raka'at = 600 prayers If 4 people present in Jamaat, each Raka'at = 1,200 prayers If 5 people present in Jamaat, each Raka'at = 2,400 prayers If 6 people present in Jamaat, each Raka'at = 4,800 prayers If 7 people present in Jamaat, each Raka'at = 9,600 prayers If 8 people present in Jamaat, each Raka'at = 19,200 prayers If 9 people present in Jamaat, each Raka'at = 36,400 prayers If 10 people present in Jamaat, each Raka'at = 72,800 prayers The above need not be memorised ! It is simply there to show you the importance of Jamaat and the difference between praying alone and in Jamaat. However, you should know that if there are more than 10 people in Ja-maat, then nobody can estimate its limitless reward except Allah. SOME TERMS IMAM : means one who leads the prayers. ____________ MAMUM : one who prays behind an Imam. FURADA : (To pray) Alone. b) IMPORTANCE OF JAMAAT SALAAT This can be understood from the following facts: As explained above that the reward is unlimited. It is better to wait for a few moments and join Jamaat Salaat than to pray alone on actual time. (Awwal-e-wakt) If one completes his Furada Wajib prayer and finds that Jamaat Salaat has started, he can join Jamaat Salaat and pray that same Salaat again, thus he get more Thawaab (reward).

I m p o r t a n c e o f S a l a a t - e - J a m a a t ( C o n g r e g a t i o n a l P r a y e r )

Page 11

. If a father & mother order their son to pray Jamaat Salaat, and by disobeying the order, he is afraid of upsetting them, then it is Wajib upon the son to pray with Jamaat. Those who do not know proper pronunciation or recitation should pray with Jamaat to learn proper recitation. According to certain Ulema one cannot pray Furada while Salaat-e-Jamaat is in progress. If one does not consider a particular Imam as "Aadil" and he is already inside the mosque, then he should either pray Wajib Furada between Adhan and Ikamah or wait until Jamaat Salaat is finished, as a mark of respect. Increase of Rukn either intentionally or unintentionally make prayer invalid, but in congregational prayer such increase is allowed due to significance of Jamaat Salaat (Details later on). c) HOW TO JOIN JAMAAT SALAAT. In the 1st and 2nd Raka'at of Jamaat Salaat it is better to join while the Imam is reciting the first or second Sura or join in Ruku'. In the 3rd and 4th Raka'at of Jamaat Salaat it is better to join when Imam goes to Ruku'. If you join in Qiyam, when the Imam is reciting Tasbihate Arba'a (silently) then you should at least recite Sura Al-hamd and if you can-not complete recitation of Sura Al-hamd and the Imam rises from Ruku' then you have to change your Niyyat to Furada prayer and complete the Salaat as Furada. If you enter inside the mosque, but you do not know which Raka'at of Jamaat is being recited, you should wait till Imam goes into Ruku'. On entering the mosque you come to know that it is the last Sajdah of the last Raka'at, and you want to join Ja-maat Salaat to get Jamaat Thawaab, you should do Niyyat, Takbiratul Ehram and join Imam in Sajdah and when Imam completes Tashahud and Salaam, you should rise for your 1st Raka'at and recite 1st and 2nd Sura. In such a case you should raise your knees from the ground and place both palms on the ground until Imam fin-ishes Salaam. Raising of knees from the ground is also to followed in Tashahud and Salaam when you join in 2nd, 3rd and 4th Raka'at. Mamumeen praying behind Imam should recite all Zikr except The recitation of the first and second Sura in the 1st and 2nd Raka'at. It is necessary for you to recite silently all the recitations that are Wajib or Sunnat to follow Imam and not to re-cite before Imam, especially intentionally, as this will make your Salaat Batil. d) CONDITIONS OF JAMAAT SALAAT In first line immediately after Imam, it is Sunnat if aged or learned people join. Travellers who pray Qasr Salaat and all those suffering from gas trouble should not join in the first line. You should stand close to each other, shoulder to shoulder in line. It is Makruh to start or join in a new line when there is still space in the front line. Only Wajib Salaat whether Ada or Qaza. Sunnat Salaat except Salaat-e-Edain and Salaat-e-Istisqa cannot be prayed in Jamaat. When Takbiratul Ehram is recited by Imam, it is better that people standing in the second and other lines say Takbir after people in the first line have said. If adult females want to join Jamaat Salaat, they should stand behind male mamumeen and if there is a curtain between the male and female it is allowed. The only differences between having a male Imam and a female Imam are: A male Imam can have female followers; whereas as female Imam cannot have male followers. A male Imam has followers standing behind him while he stands alone; whereas a female Imam will have her fol-lowers standing next to her to form the first line of Jamaat Salaat.

I m p o r t a n c e o f S a l a a t - e - J a m a a t c o n t i n u e d

Page 12

Disposal of Fitra ● As an obligatory precaution Fitrah should be paid to Shiah poor only, who fulfil the conditions mentioned for those who deserve receiving Zakat. But if there is no deserving Shiah in one's hometown, it can be given to other deserving Mus-lims. But in no circumstances should Fitrah be given to Nasibi - the enemies of Ahlul Bait (A.S) ● If a Shiah child is poor, one can spend fitrah on him, or make it his property by entrusting it to its guardian. ● It is not necessary that the poor to whom fitrah is given should be Adil (a just person). But, as an obligatory precaution, fitrah must not be given to a drunkard, or one who does not offer his daily prayers, or commits sins openly. ● Fitrah should not be given to a person who spends it on sinful acts. ● The recommended precaution is that a poor person should not be given fitrah which is less than a sa'a (about 3 kilos). However, there is no harm if more than that is given to him. ● When the price of a superior quality of a commodity is double that of the ordinary, like, when the price of a particular kind of wheat is double that of the price of its ordinary kind, it is not sufficient to give half a sa'a of the wheat of superior quality as fitrah. Also, it is not sufficient if the value of half a sa'a is given with the Niyyat of fitrah. ● One cannot give as fitrah, half a sa'a of one commodity (eg. wheat) and half a sa'a of another commodity (eg. barley), and if he gives these with the Niyyat of paying the price of fitrah even then it is not sufficient. ● It is Mustahab that while giving Zakat of fitrah, one should give preference to one's poor relatives and neighbours, and then to give preference to the learned persons over others. ● If a man gives fitrah to a person thinking that he is poor, and understands later that he was not poor, and if the property which he gave to him has not ceased to exist, he should take it back from him, and give it to a person who deserves. But if he cannot take it back from him, he should replace it from his own property. And if what he gave as fitrah is used up, and the person who took fitrah knew that he had received fitrah, he should gives its substitute, but if he did not know it, it is not ob-ligatory on him to give substitute, and the man who gave fitrah should give it once again. ● If a person claims to be poor, fitrah cannot be given to him unless one is satisfied with his claim; or, if one knows that the claimant has been poor previously. Miscellaneous matters regarding Fitrah ● One should give fitrah with the Niyyat of Qurbat, that is, to fulfil the orders of Almighty Allah, and should intend to be giving fitrah at the time of disposal. ● It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor person before Ramadhan, and adjusts the loan against fitrah, when payment of fitrah becomes obligatory, there is no harm in it. ● It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity or dust, and if it is mixed, but in its pure form it equals a sa'a (about 3 kilos) and the quantity of the thing mixed with it is negligible or usable, there is no harm in it. ● If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient. ● If a person gives fitrah on behalf of a number of persons, it is not necessary for him to pay all from the same commodi-ty. For example, if he gives wheat as fitrah of some of them of and barley for others, it is sufficient. ● If a person offers Eid ul fitr prayers, he should, on the basis of obligatory precaution, give fitrah before Eid prayers. But if he does not offer Eid prayers, he can delay giving fitrah till Zuhr. ● If a person sets aside fitrah from his main wealth, and does not give it to a person entitled to receive it till Zuhr of Eid day, he should make Niyyat of fitrah as and when he gives it. ● If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution, without making the Niyyat of ada or qadha. ● If a person sets aside fitrah, he cannot take it for his own use, and replace it with another sum or thing. ● If a person possesses wealth whose value is more than fitrah, and if he does not give fitrah but makes a Niyyat that a part of that wealth is for fitrah, it is a matter of Ishkal. ● If the thing set aside for fitrah is lost, he should replace it if a poor person was available, and the fitrah giver delayed giving it, or, he failed to look after it properly. But, if a poor person was not available, and he cared for it properly, he is not responsible to replace it. ● If a deserving person is available in the hometown of a person, the obligatory precaution is that he should not transfer the fitrah to some other place, and if he does and it is lost, he should give its replacement.

Z a k a t - u l - F i t r a

Page 13

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Page 14

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Page 15

July شوال Fajr Sunrise Zuharain Maghrabain Programme

6 Wed 2 3:35 5: 31 1:46 10:06 Eid-ul-Fitr

7 Thu 3 3:36 5: 32 1:46 10:05

8 Fri 4 3:37 5: 33 1:46 10:05 Interfaith Eid Dinner

9 Sat 5 3:38 5: 34 1:46 10:04

10 Sun 6 3:40 5: 35 1:46 10:03 Hussaini School Picnic

11 Mon 7 3:41 5: 36 1:46 10:02

12 Tue 8 3:42 5: 37 1:47 10:01 Jannat ul Baqee day

13 Wed 9 3:44 5: 38 1:47 10:00

14 Thu 10 3:45 5: 39 1:47 9:59 Ghaibat Kubra began

15 Fri 11 3:46 5: 40 1:47 9:58 Jum’ma Prayers

16 Sat 12 3:48 5: 42 1:47 9:57

17 Sun 13 3:49 5: 43 1:47 9:56 Battle of Uhad (fought)

18 Mon 14 3:51 5: 44 1:47 9:55

19 Tue 15 3:53 5: 45 1:47 9:54

20 Wed 16 3:54 5: 47 1:47 9:53

21 Thu 17 3:56 5: 48 1:47 9:51

22 Fri 18 3:58 5: 49 1:47 9:50 Jum’ma Prayers

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24 Sun 20 4:01 5: 52 1:47 9:47

25 Mon 21 4:03 5: 54 1:47 9:46

26 Tue 22 4:05 5: 55 1:47 9:45

27 Wed 23 4:07 5: 6 1:47 9:43

28 Thu 24 4:09 5: 58 1:47 9:42

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30 Sat 26 4:12 6: 01 1:47 9:39

31 Sun 27 4:14 6: 02 1:47 9:37

AUG 1 28 4:17 6: 04 1:47 9:35

2 Tue 29 4:18 6: 05 1:47 9:34

3 Wed 30 4:20 6: 07 1:47 9:32

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M a k e A D I F E R E N C E : D o n a t e t o h a c

The best

nature of

intellect is

worship, the

strongest

speech for it is

knowledge,

and its most

abundant luck

is maxim .

~Imam Sadiq (A)

Ayat o f t he m o n t h

Page 16

And be steadfast in prayer; practice regular

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