بسم الله الرحمن الرحيم

Thursday, 19th April 2018


Imam Hussain's [as] Journey to Iraq

As we approach the month of Muharram, we will attempt to cover the journey of Imam al-Hussain (A) from Mecca to Kerbala.

When it came to Husain's knowledge that Yazid had appointed ‘Amr Ibn Sa’id Ibn al-’As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al-Husain (A) wherever he could find him [1], he decided to leave Mecca before finishing the pilgrimage and be satisfied with performing only the ‘umra because he hated that the sanctity of the House might otherwise be violated.[2]

Mecca: Al-Husain (A) delivers a Sermon

Before departing, al-Husain (A) stood up to deliver a sermon. He said:

All praise is due to Allah The Will of Allah be done. There is no might except in Allah Allah has blessed His Messenger. Death is inscribed on Adam's children like a necklace on a girl's neck. My passion to be reunited with my ancestors is like that of Jacob for Joseph, and the demise I shall soon meet is better for me. I see my limbs being torn by speeding steeds in the desert between al-Nawawis and Karbala’, so they shall fill, through my death, hollow bellies and starved pouches. There is no avoiding a day recorded by the Pen. Whatever pleases Allah also pleases us, we Ahl al-Bayt. We shall be patient as we face His trial, and He shall give us in full the rewards due to those who persevere. The Prophet's offspring shall not deviate from His path Rather, they shall be gathered before him in the presence of the most Holy One. His eyes shall be cooled upon seeing them assembled, and he shall fulfill his promise. Anyone among us who is ready to sacrifice himself and is determined to meet Allah should join our departing party, for I shall depart in the morning if Allah Almighty so wills”. [3]

His departure took place on the 8th of Thul-Hijjah, 60 AH / September 12, 680 AD. He was accompanied by his family, slaves, and Shi’as from the people of Hijaz, Bara and Kufa who joined him during his sojourn in Mecca. He gave each one of them ten dinars and a camel to carry his luggage. [4]

Attempts to Dissuade Him From Departing

A group of his family members, in addition to others, asked him to postpone his trip till he could get to know the condition of the public. They feared the treachery of the Kufians and were apprehensive of a possible reversal in the situation. But the “Father of the Oppressed” was unable to reveal the knowledge with him about his fate to everyone he met. The facts, as they stand, are not to be revealed to just anyone who seeks them due to the different levels of people's comprehension and the differences in their ability to absorb. He, peace be upon him, had to answer each person according to his own condition and ability to comprehend.

He, for example, said to [‘Abdullah] Ibn al-Zubayr, “My father told me once that there is a ram in Mecca through which its sanctity would be violated, and I do not like to be it. Should I be killed outside Mecca even the distance of a span, it is better for me than being killed inside it.[5] By Allah! Had I been inside one of these holes, they would have taken me out of it and done what they wish to do. By Allah! They shall oppress me and transgress just as the Jews oppressed and transgressed the sanctity of the Sabbath”

As soon as Ibn al-Zubayr had left, al-Husain (A) said to those in his company, “There is nothing in this world this man loves more than seeing me depart from Hijaz. He knows very well that people do not equate him with me, so he wished to see me leave so that the space will be all his.” [6]

During the same night following which al-Husain (A) left for Iraq, Muhammad Ibn al-Hanafiyya came to him and said, “You know very well how the Kufians betrayed your father and brother, and I fear lest your case should be like theirs. Stay here, then, for you are the most respected one in the Haram, and the most secure.” Al-Husain (A) said to him, “I fear lest Yazid son of Mu’awiyah should assassinate me inside the Haram, thus becoming the one on whose account the sanctity of this House is violated.” Ibn al-Hanafiyya suggested to him to go to Yemen or to other parts of the peninsula, so Abu ‘Abdullah (A) promised him to think about it.

During the early hours of the morning, al-Husain (A) started the preparations for his departure. Ibn al-Hanafiyya again came to him and held the reins of the she-camel upon which al-Husain (A) had already mounted, saying, “Did you not promise me to think about my suggestion?” “Yes,” al-Husain (A) answered, “But after your departure, the Messenger of Allah (S) came to me in a vision and said, ‘O Husain! Get out! Allah Almighty has decreed to see you slain.'” Muhammad Ibn al-Hanafiyya said, “Inna lillahi wa inna ilayhi rajia’un” (We are Allah's, and to Him is our return). He asked him about the reason for letting his family accompany him. Al-Husain (A) said, “It is the Will of Allah to see them taken captives.” [7]

‘Abdullah son of Ja’far at-Tayyar, and also his sons ‘Awn and Muhammad, wrote him saying, “I plead to you in the Name of Allah to go home once you read this letter, for I fear lest you should be killed and your Ahl al-Bayt (‘a) be eradicated. If you get killed, the light on earth will be put out, for you are the standard of guidance and the hope of the faithful. Do not hurry in marching, for I shall see you shortly after you read this letter, and peace be with you.”

‘Abdullah took a letter from Yazid's governor over Mecca, ‘Amr Ibn Sa’id Ibn al-’As, granting al-Husain (A) security. He brought it to al-Husain (A) who was then accompanied by Yaya Ibn Sa’id Ibn al-’As, and he tried very hard to dissuade al-Husain (A) from marching to his destination, but Abu ‘Abdullah (A) refused. He informed ‘Abdullah that he had seen the Messenger of Allah (SAW) in a vision giving him an order which he had to carry out. He asked him what he had seen. “I have not narrated this vision to anyone,” said Imam Husain (A), “and I shall not narrate it till I meet my Lord, the most Exalted One, the most Great.” [8]

Ibn ‘Abbas said to him, “O cousin! I seek solace, but you are not solacing me, and I fear for you if you do it lest you should perish and be eliminated. The people of Iraq are treacherous; so, do not go near them. Stay in this land, for you are the master of the people of Hijaz. If the people of Iraq want you, as they claim, then let them unseat their governor and enemy, then you should go to them. If you insist on going out, go to Yemen, for it has fortresses and valleys, and it is a wide and spacious land, and your father has many supporters there. You will be insulated from [the evil] people. You will then be able to write people, dispatch your messengers and disseminate your message, for you will then realize your objective in good health” Al-Husain (A) said to him, “O cousin! By Allah! I know that you are an advisor with compassion, yet I have already decided to go.” Ibn ‘Abbas then said, “If you insist on going, do not take your women and children, for I fear lest you should be killed as they look on.” Al-Husain (A) said, “By Allah! They [the Umayyads] shall not leave me alone till I am dead. Should they do so, Allah will appoint over them those who will humiliate them till they become more degraded than a woman's rag.” [9]

Why did the Imam Leave?

This is the ultimate end of anyone seeking to know why al-Husain (A) did not tarry before going to Iraq. The father of ‘Abdullah [Imam al-Husain, peace be upon him] was not unfamiliar with the nature of the Kufians or with their treachery and hypocrisy. But what could he do after they had expressed their loyalty, obedience and submission to his orders? Can the Imam of a nation be excused for not providing guidance when he is solicited, or from redeeming them from the claws of misguidance and guiding them to what best pleases the Lord of the World, especially since their dissension and disunity had not yet become manifest?

The reason he gave for marching to meet them, despite their treacherous nature, which manifested itself in the way they treated him, his father and brother (A), would prompt those who look at the exterior appearance of matters to blame him. The Imam chosen for the guidance of the public is greater than doing anything that would be used as an argument against him. The country to which Ibn ‘Abbas and others referred has no security, and what happened between Bishr Ibn Arta'ah and the people of Yemen underscores the latter’s weakness of resistance and inability to face an oppressor.

Such is the view expressed by al-Shaikh al-Shushtari, may Allah elevate his status. He has said, “Al-Husain (A) had two obligations: a real one, and an evident one: a) As for the real one that caused him to face death and to expose his family to captivity and his children to slaughter, despite his knowledge [of such an imminent fate], it is due to the fact that the tyrants from among Banu Umayyah had convinced themselves that they were right and that ‘Ali and his offspring and supporters were wrong, so much so that they made cursing him part of their Friday congregational prayers... One of them forgot once to curse ‘Ali (A) in his Friday sermon, so they had to remind him of it. Since he was travelling, he had to repeat his prayers as qaza! Had al-Husain (A) surrendered and sworn the oath of allegiance to Yazid, there would have been no trace of the truth left.

This is so because there were many who thought that entering into a covenant with the Umayyads was indicative of their legitimacy and good conduct. But after al-Husain (A) had fought them, exposing his sacred life and those of his family and children to the atrocities that befell them, it became quite clear to the people of his time, and to succeeding generations, that right was on his side and that those who oppressed him were the misguided ones. b) As regarding the superficially evident cause, he (A) sought to safeguard himself and his family by all possible means, but he could not do so. They prohibited him from going anywhere.

Yazid wrote his governor over Medina to kill him. He, therefore, had to get out of it fearing for his life, then he sought refuge with Allah's Sacred House, the safe haven of anyone in apprehension. But they sought him even there to either arrest or to kill him even if he had been found clinging to the curtains of the Ka’ba. He had no choice except to perform a singular ‘umra rather than a complete Hajj. Then he went to Kufa because its people had written him and sworn the oath of allegiance to him, stressing the importance of his going to meet with them in order to save them from the evil of the Umayyads. He evidently was, therefore, morally obligated to go along with what they had suggested in order to bring his argument against them home, and so that they would not argue on the Day of Judgment saying that they sought refuge with him and solicited his help against the oppression of the oppressors, but he accused them of dissension and did not help them. Had he not gone to them, where else would he have gone especially since the earth suddenly became straitened before him despite its vastness? This is the meaning of his saying to Ibn al-Hanafiyya, ‘Had I entered inside one of these land cracks, they would have taken me out of it and killed me!'”

The Imam (A) had likewise said to Abu Harrah al-Asadi once, “Banu Umayyah confiscated my wealth, yet I remained patient. And they defamed my honour, and I again remained patient. Then they sought to kill me, so I fled.” [10]

Everyone in Mecca was grieved to see him leave. When they persisted in their attempts to dissuade him from leaving, he quoted poetic verses composed by a poet from the Aws tribe who had been warned by one of his cousins against participating in the jihad in support of the Messenger of Allah (SAW):

I shall proceed, for there is no shame
In death to a man who set his mind
To follow the truth
And to perform jihad as a Muslim.
He consoled the righteous men in person,
Leaving behind the depraved,
Opposing the criminals.
Then he cited the verse saying, “And Allah's Command is a decree already passed.”(33:38) [11]
He loathed peace in humiliation,
Honour loathes a free man being subdued,
So he said: O soul! Refrain from shame:
At the time of death, what is bitter tastes good!
Surrounded he became by his family's best youth
A family to which sublime honour and prominence belong
If it marches in the darkness of the night it shines:
Its shiny faces over-shining the brightest of the stars
By brave knights on wading steeds
In whose walk there is pride and grace.
Swift in the desert, dignified in stature,
Might in his help, subdued for him the conveyance.
Slapping the earth's face, red in hue
Not by slapping reddened but by the enemy's blood.
These are the folks from ‘Ali the conqueror
The darkness through them dissipates
And harm at bay is kept.
Thousands do they meet, courageous and bold
If and when their banners unfold
On a day when the face of death frowned,
When sharp swords did smile,
When the day of death is in black and in woe,
Their faces with delight become bright and mellow
As the faces of startled brave men turn yellow.
They stood on the battlefield only to cross
To death: the bridge is awaiting everyone who walks.
They assault, while heroes out of fear hesitate
And lions are accustomed to assault.
Till they were spent under the clouds of dust
On a battle resembling the Assembly Day!
Nay! Less terrifying is the Assembling Day!
They died in dignity, for them the war testifies
That they were men of honour when faced by what terrifies.
White bandages decorated their every head,
Blood outfitted them with outfits of crimson red.
Again and again the Oppressed One went back to his foes
With his sword and mare helping him to give them blows.
On the day of struggle with dust he covered every face
Of his troops as horizons grew pale shrouding the place.
If his lance composes poetry in one's heart,
His sword writes prose on his foes' necks on its part.
So one is not one when the swords clamour,
Nor two are two when lance clashes with the armour:
Had he wished to finish his foes at hand
He would have shaken existence itself at his command.
But decree had already passed, so he opted to march
To death patiently, for patient are the oppressed.
On the hot desert sands he dawned
A corpse that fell a prey
To every sword and lance in every way.
Between the ends of the lances he was spent
Thirsty, his corpse trampled upon by trained steeds
O son of Hasan! I complain to you for these are
Agonies crowding my heart
Do you know how much trial and tribulation
Your revered offspring faced at the Taff?
Let me console you in their regard,
For they approached death with heart.
Not a drop wetted their thirst,
Buried under the heat, in the desert,
Wind burying them with the dust...
What will you, O bereaved one, assault and be
Turning the blood of your foes into a sea?
Will you close your eyes when revenge can you take
From seeing the blood which, though on the right guidance
Dawned having none to console?
Near the Taff are the youths of Hashim
Buried under the lances' tips, their blood is sought
By everyone! No respite there shall be till you
Raise it so nothing can stand in its way.
A fire you shall light, a war no mighty host can subdue
How many times did Umayyah stir your wounds
No healing of the wound till the Meeting Day,
No healing to babes whom Umayyah nursed with death
Instead of breasts' milk, blood was given instead.
Here they lie dead, here the arrows embrace them,
Here the sands make their every bed.
A free lady who used to be confined
Dawned on the plains hot like timber lit by the heat
And a pure woman not used to mourning
Is now with whips driven, rebuked.
And a startled youth whose heartbeat almost
Sparks with fright... And another confused,
By the sight of steeds not at all amused,
Welcomed the night without a haven, without resort
Her veil, in enemy hands,
Is being passed from this to that,
So with her hands she seeks to hide
What with her veil she used to shield
Walked unveiled before the enemy eyes.
From one country to another she cries...
They grew up confined, they never knew
What slavery was, what’s the plain or the terrain.
Now they were insulted and dismayed,
By their enemy were they now displayed
For all to jeer at and to see:
A war trophy they now came to be...
Taken from land to distant land,
Handled by a filthy hand. [12]

To be continued....


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram 
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[1] Shaikh Lufallah al-Gulpaygani, Muntakhab al-Athar fi Akhbar al-Imam al-Thani ‘Ashar, Raiyy ad-Din al-Qazwini, p. 304, 10th night.

[2] Ibn Nama, Muthir al-Azan, p. 89. Al-Tabari, Tarikh, Vol. 6, p. 177.

[3] Ibn Tawus, Al-Luhuf, p. 33. Ibn Nama, p. 20.

[4] Shaikh ‘Abbas al-Qummi, Nafs al-Mahmum, p. 91.

[5] On p. 150, Vol. 2, of al-Azraqi's Tarikh Mecca, it is stated that Imam Husain (A) made this statement to Ibn ‘Abbas.

[6] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16.

[7] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 184.

[8] al-Tabari, Tarikh, Vol. 6, p. 219. Ibn al-Athir, Al-Kamil, Vol. 4, p. 17. Ibn Kathir, Al-Bidaya, Vol. 6, p. 163.

[9] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16. The rag Imam al-Husain (A) is referring to is one used by a woman to absorb the blood during her menstruation.

[10]Al-Khasa’is al-Husainiyya, p. 32 (Tabriz edition).

[11] On p. 137 of Tathkirat al-Khawaof Ibn al-Jawzi, the grandson, al-Husain (A) cited these verses when al-Hurr warned him against disputing with Banu Umayyah.

[12] Excerpted from a poem by the Hujjah Sayyid Muhammad Husain al-Kayshwan published in ‘Allama Shaikh Sharif al-Jawahiri's Muthir al-Azan.

SOURCE: www.hujjat.org

Eid - e - Mubahila

"And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say ! ( O' Our Apostle Muhammad ! ) ( Unto them ) come ye, let us summon our sons, and ( ye summon ) your sons, and ( we summon ) our women and ( ye ) your women, and ( we summon ) ourselves and then let us invoke the curse of God on the liars!" (3:61)

This verse refers to the famous event of ' al-Mubahalah ' which took place in the year 10 AH against the Christians of Najran. A deputation of 60 Christians of Najran headed by Abdul Masih their chief monkpriest came and discussed with the Holy Prophet (saw) the personality of Hazrat Isa (A). The Holy Prophet (saw) told them not to deify Jesus for he was only a mortal created by God, and not God Himself. Then they asked who the father of Jesus was. By this, they thought that since he was born without a father the Holy Prophet (saw) would helplessly accept Jesus' father being God himself. In reply to this question was revealed the verse:"Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became."

When the Christians did not agree to this line of reasoning, then this verse was revealed enjoining upon the Prophet (saw) to call the Christians to Mubahalah. To this the Christians agreed and they wanted to return to their place and would have the Mubahalah the next day.

Early next morning the Holy Prophet (saw) sent Salman al Farsi to the open place, fixed outside the city for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest. On the opposite side appeared the Christian prists, while at the appointed hour the Christians witnessed the Holy Prophet (saw) entering the field with Imam Hussain (A) in his lap, Imam Hasan (A) holding his finger, and walking beside him, Lady Fatima (A) and followed by Imam Ali al Murtaza (A). The Prophet (A) on reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands towards the heaven said :

Lord these are the People of my House

The Chief Monk on knowing that the baby in the lap of the Prophet (saw) was his young grandson, Imam Hussain (A), the child walking holding the Prophet's (saw) hand was his first grandson, Imam Hasan (A), the Lady behind him was daughter, his only surviving issue was Fatima (A) the mother of the two children and the one who followed the Lady was his son in law, the husband of Fatima (A), addressed the huge crowd of the people who had gathered on the spot, and addressed them saying

By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move !

O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth !

The people readily agreed to the advice counseled by their Leader. They beseeched the Holy Prophet (saw) to give up the idea of the agreed Mubahalah and requested for themselves to be allowed to continue their faith, offering to pay ' Jizya '.

This historic event of a unique triumph of Islam is taken by the Shias as a religious thanksgiving festival of the triumph against falsehood. Some of the significance of this event are as follows :

* this event un-questionably establishes the truth about the spiritual purity of the Ahl al Bayt
* it proves beyond any doubt as to who are the members of the house of the Prophet (saw)
* the seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals to serve in the fateful  occasion for the Holy Prophet to present them to God as the best one of His creation to be heard in the prayers of Truth!
Source: www.hujjat.org

Hilal Statement - Eid ul Fitr 1437

In the name of the Almighty

HE Ayatullah Sistani (long may he live) is convinced that tomorrow, Wednesday, is the day of Eid ul Fitr in Iraq, Iran, in neighbouring Arab nations, India, Pakistan, Afghanistan, Indonesia, Australia and Africa. As for northern Asian countries and European States, they will celebrate Eid on Thursday.

May the Almighty make this occasion one full of mercy for all believers.


Eid - e - Ghadeer

The 18th of Dhul Hijjah marks the symbolic occasion of Eid-ul-Ghadeer on the Islamic calendar. To this day, we recognise the date as being a day of change and progression on the path towards the further spread of Islam. The events that took their course on that day led to Imam Ali (A) becoming the successor to Prophet Muhammad (SAW) as the leader of the Muslim believers of the time. Below is a brief summary of the events that unfolded on that one significant day.

The Holy Prophet alongside around a 100,000 of his followers arrived at a place by the name of Ghadir Khum, halfway between Mecca and Medina. They were on route to Medina after completing the Hajj pilgrimage for that year of 10 AH. The group were brought to a standstill whilst Allah revealed a verse to the Holy Prophet. It read, in Al  Ma-idah 5:67, “O our Messenger! Deliver what has been sent down unto you and from your Lord; and if you do not, then you have not delivered his message…” In this strong verse of authority, Allah was referring to the Holy Prophet declaring Imam Ali as his successor. Showing no signs of questioning, the Holy Prophet followed up by instantly mounting his pulpit.

He started his sermon off by asking his followers, “Have I conveyed the commands of Allah to you?” They replied as a sole unit, “Yes.” Following on, the Holy Prophet asked, “Do I wield authority over your souls more than you do?” Once again, as a group, his followers replied, “Certainly it is so, O messenger of Allah.” With no doubt in his mind, the Holy Prophet asked Imam Ali to come up. He held his hands high above the rest, and brought him high enough for all to see, and declared, “O men and women! Allah is my mawla. I am the mawla of the faithfuls. I have a clear authority over their souls, and of whomsoever I am the mawla, Ali is his mawla. O Allah! Love him who loves Ali, hate him who hates Ali.

This great declaration on the Holy Prophet’s part was greeted with an honourable vow of allegiance from all who were observing. Male followers shook hands, whilst women placed their palms in water to show their own respective allegiance towards the man who they now knew would be their next leader. Even the likes of Umar, a man who later on became the khaliph, admitted, “Congratulations to you O the son of Abu Talib. You have become the Mawla of all the faithful men and women.” This declaration resulted in another verse being revealed in the Holy Qur’an. It was revealed in Ma-idah, 5:3, “This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.”

As firm as this declaration was, there are still, to this day, some who yet question the authenticity of the declaration of Ali becoming the future leader of the Muslims. The word mawla that was mentioned on a number of occasions by the Holy Prophet has become a means of critics attempting to question the Holy Prophet’s true meaning. The word mawla literally means master, lord or guardian. One who is deserving of superior authority.

With this announcement, The Holy Prophet officially declared Imam Ali as his successor. But to this very day, all these years on, there are still Muslims who deny Imam Ali as the leader of the Muslims, either through stubbornness or simple ignorance. It would have been unimaginable for someone in the league of the Holy Prophet to have passed away leaving no future successor to follow in his footsteps. Even in this modern day and age, every institution has a process in place to groom and appoint a successor after the exit of their current leader. Whether it be the head of a bank, or a manager of a football club, it has always been prevalent in society for a successor to be appointed in due course, to further build on the firm foundations that already exist. Likewise, it is more than obvious to see how the Holy Prophet would have known that his time was to come to an end, and therefore appointing Ali would not only have been a result of the order of Allah, but also through his own choosing. Being the wisest amongst all humans, such an act for him would most probably have been a matter of when rather than why.

In conclusion, it is clear to see how the events of Eid-ul-Ghadeer were enormous for the future of Islam, and how everything lied in the hands of the Holy Prophet’s appointment. Choosing Imam Ali as the leader was undoubtedly the correct choice, that led to the further spread of Islam, in a world where many were still unaware of the true word that was to be expressed through Islam and it’s teachings.

Written by Zain Gulamali, SI Madressa Class 11B

Source: www.hujjat.org

Laylatul Qadr

duaIn surah Al Qadr Allah (SWT) clearly states:

Surely We revealed it (the Holy Qur’an) on the Grand Night. And what will make you comprehend what the Grand Night is? The Grand Night is better than a thousand months. The angels descend in it by the permission of their Lord for every affair, Peace! It is till the break of the morning.” (97:1-5)

Allah (SWT) is inviting all the believers for a Divine feast; the invitation which has been brought by the messengers. Allah (SWT) is the host, his most favorite angels are the servants and the believers are the guests. The table is spread with Divine blessings containing all sorts of rewards and favors. Though the eyes cannot see them nor the ears hear them not the human hearts imagine them, yet the bounties are all kept in readiness to be awarded to the guests in accordance to her actions. 

Lailatul-Qadr is a blessed night because the Almighty brings down during it goodness, bliss, and forgiveness for His servants. It is a feast which has come with a message that shows one the way to achieve happiness in both the worlds. Laylatul Qadr is a feast for the spirit, a feast of worship and prayers.


Ahadith indicate that the fate of every believer for the coming year is decreed on this night. When our Prophet (SAW) was asked how man could enjoy the favors and good grace of proximity to, and mercy of Allah (SWT) he quoted Nabi Musa’s (A) supplication:

“Oh My God, I seek proximity to You; He (Allah) said: Proximity to Me is for him who stays awake on Laylatul Qadr
“Oh My God, I am in need of Your Mercy; He said: My Mercy is for him who shows mercy to the poor on Laylatul Qadr
“Oh My God, I am in need of the passport to cross the bridge; He said: that is for him who give alms on Laylatul Qadr
“Oh My God, I am in need of the trees in Paradise and their fruits; He said: that is for him who seeks forgiveness on Laylatul Qadr
“Oh My God, I seek deliverance from fire; He said: that is for him who remembers Allah on Laylatul Qadr
“Oh My God, I seek Your good pleasure; He said: that is for him who says a two rakat prayer on Laylatul Qadr

On another occasion Nabi Musa (A) said:

“Oh My God, are You far away that I shout to You, or are You near that I whisper to You?”

He said:

“O Musa, I am sitting together with you!”

What do we therefore have to remind ourselves about Laylatul Qadr?

That it is:

- A unique once in a year opportunity to do a life times worth of activity.
- Full of long lasting blessings
- The night of unsurpassed grandeur when the absolute Grand God revealed the Grand Qur’an through the Grand Wahy - Jibraeel into the heart of the Grand Holy Prophet (SAW)
- A once in a year occasion for influencing our future destiny - “QADR” - taqdeer.
- The Masumeen (A) have explained to us that god in his infinite wisdom had planned the system of the universe in such a way that every persons destiny will be determined on a yearly basis in the angelic spheres through the agency of the imam of the age. Who is the leader and focus of the whole spiritual world) this gives MANKIND a unique opportunity to influence his own future (loss, gains, health/sickness, richness/poverty/ etc by performing certain acts, e.g. dua salat, sadaqah, jihad, acquiring knowledge, quran recitation etc.
- The night when the whole multitude of angels and the great spirit (ruh) descend on earth, greeting and praying for the believers and conveying messages to the Imam of age.

How to Prepare oneself for The Night of Power (Lailatul-Qadr)

Preparing Mentally
- Strive to keep Allah (SWT) at the fore of one’s mind the whole night long.
- All the Ibadah done should be recited in the state of being completely awake, aware, conscious, and with a live heart
- If one feels that one will not be able to concentrate then start reciting from now “We are from Allah and towards Him is our return.” - Holy Qur’an (2:156) for it is considered as a tragedy if one can not in this night receive the divine grace in supplications.

Their prayers ascend upwards and reaches Allah, their words are accepted, and Allah loves to listen to their prayers the way a mother likes her own child.

Is not it shameful that the prayers which ascend upwards should be recited from the tip of the tongue, while the heart and soul remain occupied in worldly affairs?

Many a times, one feels that one cannot ‘properly’ perform a certain ibadah and so decided to forgo it. One should not do listen to this ‘waswas’ instead, one should perform it & more, for acceptance lies in the Hand of the Mercy of Allah (SWT).

Preparing Physically
The other preparations to be done for this night are,
- For worshipping in this night a suitable place, dress, and perfume should be arranged in advance (comfortable dress which does not distract us)
- Paying alms during this night - to the people who really deserve financial support
- Follow the translation of the duas in order to understand what you are reciting for lutf is only got when one knows what one is reciting.

Preparing Spiritually
- Increase ones eagerness for receiving the promised bounties and blessings;
- Select worships and deeds which are more in harmony with ones mood
- When one stands for prayer, or any other ibadah, to briefly spare a moment to think about the wisdom of that action/its meaning etc for e.g. Why am I standing towards Mecca? To realize that when I stand on my two feet, it indicates my hope and fear about the acceptance of my worship 
- Resorting (Tawassul) to Ahlul-Bait (A) - With persistence, supplicating in a polite and soft manner, with words and content arousing their sympathies, should beseech them for bestowing upon us the grace of being vigilant during this night.

Crying and Shedding Tears

That during these nights ones fear, humility, tears, crying, anguish, and lamentation be increased as much as possible.

The Learned Scholar Hajj Mirza Javad Agha Maliki Tabrizi (R) in his book (Suluk-i Arifan) Spiritual Journey of the Mystics tell us that One of the best method is that one should tie ones hands around ones neck; should pour dirt upon ones head; should place ones head against a wall; sometimes one should stand and sometimes one should cry; should imagine oneself at the scene of Judgment Day; and the way sinners are rebuked with harshness, then one should imagine and be scared least Allah (the Glorious, the Exalted) orders:

Seize ye him, bind ye him, burn ye him in the blazing fire, and make him march in a chain whereof the length is seventy cubits.” - Holy Qur’an (69:30-32)

Then one should cry:

“O’ Thou are the most compassionate, and Thou Who are the shelter of unsheltered ones!” “Where is Your vast blessing? Where is Your infinite forgiveness? Where are Your love and benevolence?” Ask for forgiveness of past sins in the most appealing manner with a promise to try never to return to the sins again - a TAWBA in every sense of the word Present ones requests before the Almighty with full hope that they will be answered. The Prophet (SAW) when asked what one should invoke Allah during these nights, said: “Ask for your safety (here and in the hereafter)”.

Recommended Ibadah to be performed on The Night of Qadr

We are advised that this night be divided into 3 parts -

1st part to be allocated for Gaining Knowledge - Najhul Balagha, Tadabbur etc;
2nd part to be allocated for Meditation (not when you are too sleepy) One should not forget to select a period for having a private union between oneself and ones Creator; and
3rd part to be allocated for Salatul Layl to connect with Nawaafil with Subh prayer

Suggested ways to get the maximum of this blessed opportunity

1: Imam al- Sadiq (A) quotes

On all these nights, it is recommended that you perform the ghusl twice: once at the beginning of the night, and once at its end”.

When performing the recommended ghusl, to remember that while god likes physical cleanliness, more important He loves inner cleanliness of the heart, from immoral character e.g. jealousy, greed, etc. Thus resolve to clean the soul also by TAUBAH + JIHAD of NAFS

2: When praying 2 rakat namaz of recommended prayers with 7 times Surah Tawheed, make efforts to concentrate on the message of tawheed and get the heart to believe that truly GOD ALONE is ALL -powerful/All Merciful/Independent etc. therefore we should fear none BUT HIM, hope from none BUT HIM, we should ask from none BUT HIM

3: After the salaah when repeating ISTEGHFAR 70 times try to first be really repentant for serious mistakes done, sincerely ask for forgiveness either by:

(a) recalling 70 different sins OR

(b) feeling remorseful for 10 sins of the 7 main organs: eyes, ears, tongue, hands, mouth, stomach + private parts OR

(c) some particular sins that you may have committed repeatedly OR

(d) recalling the variety of punishments of different sins and finally resolve NOT TO Repeat them in the future, then only can one realistically expect to deserve the reward the HP has promised “Whoever performs this act will surely be forgiven by the Almighty even before here rises from his place”.

When opening the Qur’an and praying for your needs with the intercession of the qur’ an, realize that while the qur’an is a cure for spiritual illness, it only benefits the pious ones and the evil doers are deprived of its illumination. Thus increase the chances for Qur’an intercession to work on your behalf by earnestly following the rulings of the Qur’an.

While placing the Qur’an on the head. Remind yourself that true salvation can only be achieved by always keeping the rules of Qur’an ahead of us to follow. The fact that we put the Qur’an on our head is a sign of respect and reverence. We beseech Allah by the thaqalayn - the speaking and the silent Qur’an.

As you seek intercession of the Al mighty (bika ya al…) and the 14 infallibles (A) realize that God is limitless Ounces of Mercy and the Ma’sumen pure agencies for the distribution of divine mercy to all creations.

While performing Ziyarah of Imam Husein (A), remind yourself that on this night, the souls of 124,000 Prophets (peace be upon them all) visit Imam, who is aware of our inner spiritual reality and is hurt and repulsed by our record of repeated evil deeds, indifference to God’s comm andments; thus, we should avoid disgracing ourselves in that great audience of Imam.

How to Farewell the Night of Power (Lailatul-Qadr)

One should resort (tawassul) to the M’asumin (A) - to whom that night belongs - should submit ones deeds & worship to those exalted ones, with a heart broken, with grief & shedding tears, should request them to make those deeds as righteous, and request them to intercede with Allah (SWT)

The Day of Power (Qadr)

According to Ahadeeth both the night and day are interconnected, as far as their worth, value, esteem, and splendor are concerned, i.e. if the day is esteemed and honorable, the night of that day also possesses the same distinction and vice versa. Therefore, we must appreciate the importance of the Days of Power and like the Nights of Power, should celebrate them by sincerely performing worships and righteous deeds.

On a final note, our destiny to large extent can be changed in this very night and much depends on us, how we decide to utilize both the night and the day of Qadr and for that matter each single moment of this blessed month of Ramadhan.

Let us therefore pray together that we may be granted the Tawfiq to be able to do the A’maals of Laylatul Qadr in its correct essence, that we may be granted the Maghferah and that we may earn the Pleasure of Allah (SWT) in such a manner that our lives take a positive turn in a manner that we may earn the salvation for both this world and the Hereafter. Ameen

A humble request that we remember each other in our prayers and especially those we do not forget our Marhumeen.


Preparing for Laylatul Qadr, courtesy of islamicdigest.net


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