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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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In the Name of Allah, The Most Gracious, The Most Merciful Salaam-un-Alykum Dear Momineen & Mominaat, Amongst a number of significances of the month of Rajab.One of the important one is the birthday of our first Imam,Mola-e-Kainat Amir-ul-Momineen, Imam Ali (a). Love for Imam Ali (a) is our identity and we are proud of this identitiy.However,we should take a moment to assess our love for the Imam (a) .lets ask ourselves how many teachings of the Imam we do practice in our daily lives? Does any of the traits of true lovers of Imam Ali (a) is reflected in our personality and in our physical appearance? By looking at us can someone guess if Imam Ali (a) is our leader? It is not late to examine ourselves and to start striving to acquire more and more characteris-tics of a true Shia of Imam Ali (a) .The key is in diligent and continued struggle in the right direction. May Allah (swt) help all of us in learning, understanding & implementing teach-ings of Imam Ali (a) in our day to day lives to become true follower of Imam Ali (a) and in turn to acquire nearness of Allah (swt) Ameen. Ws’Salaam Shabbir Rizvi President

Al-Hujjat (atfs) Vol.3 - Issue No 7 - Rajab -1436 / April –May2015

In t h i s i s sue :

Imam Ali ibn Abi Talib (a) 2-4

Compulsion or Freedom 5-6

A Journey like no other 7

Beliefs Between Reason and Sentiment

8-9

Friendship (Urdu Article) 10-11

Profile HAC Resident Aalim 12-13

Advertisements 14

Prayer Timings 15

Ayat of the Month/Pics 16

Res i dent Aal i m

It was Friday 13th of Rajab 30 Amulfeel Hazrat Fatima binte Asad, the wife of Hazrat Abu Talib entered the precincts of the Kaaba and prayed to Allah saying O’my protector ease my pain.’All of a sudden the wall of the Kaaba opened up and she, as if by some unseen force went inside the Kaaba and the wall closed. ‘Ali (as) the youngest son of Abu Talib was born inside the Holy Kaaba. She stayed inside for three days. On the 3rd day she came out through the door and Muhammad was waiting outside. She told Muhammad (S) that the boy had not taken any milk. Muhammad gave him the first feed from his mouth and afterwards asked his uncle Abu Talib that he wished to adopt the baby. ‘Ali entered the house of Muhammad from the very first day of his birth. ‘Ali’s mother Fatima binte Assad Also lived there who looked after his own son as well as Muhammad (S) so much so that later the Holy Prophet used to say that she was like his own mother. Shah Waliullah, Mohadith-e-Dehlvi writes in the book “Izalatul Kholafa” giving reference from Imam Hakim in his Mustadrak Part 3, Page 483. Qud Tawatarul Akhbar Inna Fatimah Binte Asad woledat Aliyan Fi Jaufil Kaaba”. Another writer of the old school Sibtel Jauzi in his book Tazkeratul Khawas ul Umma, page 7 mentions the same fact that ‘Ali was born inside the Kaaba. Khawja Moinuddin Chishti Ajmeri mentions this fact in his famous Quartet saying that when ‘Ali was born inside the kaaba the Sky and the earth was filled with a light and Angel Gabriel announced that a child was born in the house of God. Maulana Rumi in his Mathnawi writes, “ O’one who travels to Najef to visit the tomb of ‘Ali must know the fact that the pearl of the Kaaba lies there to give us security because of our intense love for him.” Masoodi the famous historian writes in his book of history Muruj el Zahab, that ‘Ali was born inside the Kaaba on the orders of Muhammad the Messenger of God. It was after the adoption of ‘Ali (as) that he lived with the Holy Prophet in his house. Wherever Muhammad (S) went ‘Ali (as) was with him all the time. Even in the Mountain of Hira when Muhammad (S)went for meditation ‘Ali (as) went with him most of the time. Sometimes they stayed on the mountain for 3 or 4 days. Sometimes ‘Ali (as) took his food there. In Nahjul Balagha ‘Ali (as) said that “ I used to go with the Holy Prophet like the baby camel goes with his mother.” Some historians try to show that when Muhammad (S) declared his prophet hood ‘Ali (as) was the first among male children who accepted Islam. The implication here is that both Muhammad (S) and ‘Ali (as) were non -believers before this declaration. This is against the Qur'anic verdict which says that Ibrahim was a Muslim and he taught his children to be Muslims so that when the Prophet was born among the descendants of Ibrahim through the line of Ismael he was born a Muslim and so was ‘Ali. The correct thing to say would be that when Muhammad (S)declared his prophet hood openly ‘Ali (as) immediately adhered to the declaration without hesitation. The three persons seen in prayers in the Kaaba were Muhammad, Khadija and ‘Ali before anyone else accepted Islam. For 3 years young and poor persons of Makka were accepting Islam secretly. The first open declaration came when the Qora'nic verse tells the Prophet to "come out openly and warn the people of your own clan." Invitations were sent to leaders of the Banu Hashim to come to the house of Muhammad (S)for Dinner. Forty of them came, ate food and then heard Muhammad (S) about his mission of ‘ No god but Allah and Muhammad (S) as the messenger of Allah and whoever offers his help to propagate this religion will be his deputy and successor. No one stood up except ‘Ali (as) . After announcing this 3 times Muhammad (S) declared that ‘Ali (as) will be his deputy to his mission and will be his successor after him. People thought it as a joke that a 13 year old boy was to be a deputy of this prophetic mission. Even Abu Lahab jokingly told Abu Talib, go and obey your son to which AbuTalib smilingly accepted. ‘Ali (as) promised to help Muhammad (S) in his mission and kept this promise all his life. The next thing which we see in the life of ‘Ali (as) is the reflection of this promise he gave at this place in front of the leaders of the Quraish. We see ‘Ali (as) protecting Muhammad (S) from the abuses of the enemies of Islam. When Muhammad (S)went to Taif a nearby town to preach Islam children of Taif hurled stones and it was ‘Ali (as) who protected the Prophet and drove the stone throwing children away from the Prophet. As a youth ‘Ali (as) was strongly built, strong arms, wide chest and a very strong brave and shining face. Children of his age and even older to him were frightened of him and whenever they tried to mock the Prophet, they always ran away when they saw ‘Ali (as) standing by for protection. Time passed and hostility of the Quraish increased so much so that Muhammad (S) was ordered by Allah to leave Makka. ‘Ali (as) slept on Muhammad’s bed without hesitation and when the non-believers entered the house of Muhammad (S) to kill, they found ‘Ali (as) who was not afraid at all at the site of 40 swordsmen entering the house. When they questioned ‘Ali: ”where is Muhammad” he bravely replied, did you leave him in my custody? When after 3 days of Muhammad’s departure ‘Ali returned all the goods entrusted to Muhammad to their owners, he set out to leave Makka for Madina with the rest of the family. ‘Ali (as) had with him his mother Fatima binte Asad, His aunt, the wife of Hamza, and Fatima, the daughter of Muhammad (S) and many other ladies. Non-believers of Makka tried to stop ‘Ali (as) from his departure but ‘Ali (as) fought back, drove the infidels away and safely reached Madina. Muhammad (S) was waiting for the family outside the precincts of the town. He entered the city with ‘Ali (as) and the rest of the family.

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The Holy Prophet created a bond of brotherhood between the Muslims, making ‘Ali (as) as his Muslim brother saying O’’Ali, you are my brother in this world as well as in the next. Once the family settled in the newly adopted city of Madina their first task was to complete the mosque around which their houses were also built. ‘Ali initially stayed with his mother but when he married Fatima the daughter of the Prophet he was given a house next to the Prophet by the side of the mosque. He had been betrothed to her several days before the battle of Badr. But the marriage was celebrated three months later. ‘Ali was about 23 years old and Fatima was 18. This was most happy and celebrated marriage. The distinctiveness of their respective characters blended so well with each other that they never quarreled and complained of one another and led a happy and most contended life. Materially the couple did not possess much, spiritually they were at the highest level of assent. They had no worries if they go hungry or their clothes had patches. They would be more concerned if an orphan goes away from their door without receiving any food. History records ‘Ali’s life in Madina with the Holy Prophet for the next ten years as the busiest in defending Islam against the attackers from Makka. ‘Ali (as) was always the standard bearer of the Flag of Islam in all such battles and his bravery became legendary. Ibne Abil Hadid, the Motazelli commentator of Nahjul Balagha says that: ‘Ali (as) had a personality in which opposite characteristics had so gathered that it was difficult to believe a human mind could manifest such a combination. He was the bravest man that history could cite and such brave men are always hard hearted, cruel and eager to shed blood. On the contrary ‘Ali was kind, sympathetic, responsive and warmhearted person, qualities quite contrary to the other phase of his character and more suited to pious and God fearing persons.’Ali’s bravery and piety both became legendry. Life in Madina while the Holy Prophet was alive was the busiest for ‘Ali. But he remembers these times as the best times of his life. He says in Nahjul Balagha ‘Life with my brother was a life of ease and happiness.’ The battles of Badr, Ohud, Khandaq and Khyber were fought in the defense if Islam and won on the hands of ‘Ali (as) . He was not only the standard bearer of the Flag of Islam in these battles, but always led the forces of Islam against Kufr and came out victorious. Khyber was the climax of these battles when ‘Ali’s victory brought prosperity in the Muslim ranks. Ayesha the wife of the Prophet said once that until the victory of Khyber we in the house of the Prophet spent days without food. It was only after Khyber that life at home became a little easier. Thus ‘Ali (as) brought an end to the hostilities of Quraish in three encounters of Badr, Ohud and Khandaq. Their best warriors were killed, their unity against Islam was crushed, their pride was humiliated and their prestige before Arab clans was lowered by him and by him alone. Khyber saw an end to the hegemony of Jews in Arabia at the hands of ‘Ali (as) . The peace agreement of Hodaibiya was written by ‘Ali (as) and at the time of the peaceful victory at Makka, the idols of the Kaaba were demolished by the Holy Prophet with the help of ‘Ali (as) .Details of these battles were shown in the life of the Prophet. Battle of Honain The Victory of Makka brought many non believers into the fold of Islam. Broadly speaking there were three types who embraced Islam. Fear, greed and the true understanding of Islam and its principles. Some of the Makkans became Muslims for fear of their lives, they were afraid that the Prophet would kill them, others were simply frightened that the Holy Prophet with the help of Angel Gabriel would bring the wrath of God on them. Then there was greed that Islam was now victorious, so if they joined in the good life would be theirs for free. Very few of them truly understood Islam and accepted it as a true faith. The Test of their true faith came immediately after the fall of Makka while Muslims were still in the sweet pleasure of this bloodless victory, that various tribes outside Makka gathered an army of 20,000 in Taif to fight the Muslims. The hostile tribes decided to attack at a vantage point at Hunain and selected two prominent places where they concealed their archers. The Muslims were proud of their success in Makka, but their behavior during the encounter was timorous and cowardly. The Qur'an tells us this in (9:9): “God came to your help on so many occasions, on the day of Honain, your vanity in the number of your soldiers and your arrogance did not prove any avail to you, you were badly defeated and could not find any place of shelter, you started running away without shame.” This encounter took place in the month of Shawwal 8th Hijri (Jan 630 AD). When the Muslim army marched towards the place where archers were concealed the enemy opened the campaign with such a severe onslaught that the Muslim army could not stand it. Their assault was fierce and confusion in the Muslim ranks made the archers bolder and they came nearer and attacked from both flanks and from the front. The Muslims could not stand the attack and started running without putting any resistance and where not concerned to leave the Prophet alone, (see Saheeh Bukhari). The first battalion to run was the one in the command of Khalid ibne Waleed(Rauzathus Safa vol II page 137) This was followed by such a disorderly and tumultuous flight that only 10 people were left out of an army of 15,000 with the Holy Prophet. Eight of them were of Bani Hashim,(.Abbas, two of his sons, ‘Ali and three other cousins of the Holy Prophet) Abbas was shouting to the Muslims to come back, reminding them of the oath of allegiance taken and promises made, but it was to no avail. Those who accepted Islam for greed , wealth and power were not willing to risk their lives. Many of them who had carefully hidden their enmity from the rising power were happy at the defeat. They gathered round Abu Sofian, started congratulating him and saying, "The magical circle of the lying Prophet is broken,” They were praying for the return of Polytheism.

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Once again it fell to the lot of ‘Ali (as) to save the Holy Prophet and the Islam. Armies of Bani Hawaazen and Banu Saqeef under cover of their archers were rushing the hillock and were getting ready for a fierce onslaught. ‘Ali (as) divided the small band of faithful true Muslims in three divisions; to Abdullah Ibne Masood, Abbas ibne Abdul Muttalib and Abu bin Harris has assigned the duty of protecting the Holy Prophet, to three he ordered to guard the rear and he himself faced the onslaught with only three warriors with him. He fought, wounded at many places, but continued fighting when he faced the commander of the hostile army, Abu Jerdal in hand to hand fight and killed him with one stroke of his sword. He alone killed over 30 of the enemy and with this bravery his aids also fought bravely and enemy was defeated. The day was saved, the commander of the enemy’s army was killed, their ranks were broken they had no courage to face ‘Ali (as) and they started retreating. The sight of the powerful army in retreat, made the

fleeing Muslims bold and they came back as victory was won for them . The defensive battles were over and the peaceful spread of Islam began. ‘Ali (as) was again in the forefront. He brought the whole tribe of Bani Hamdan to Islam by preaching . Similarly when he was sent to Yemen he brought the whole country in to the fold of Islam by his sermons. This news so pleased the Holy Prophet that he bowed down in Sajdah to thank God three times and said loudly, peace be to Bani Hamdan and to ‘Ali. Again in the year 10th of Hijra ‘Ali’s sermon and preaching proved so effective that the whole province embraced Islam as one man. In the 9th year of Hijra the famous event of Mobahela took place. Najran was a city in the province of Yemen. It was the center of Christian Missionary activities in southern Arabia. The Holy Prophet had written to the Chief Priest of the City to realize the blessings of Islam. In reply he wrote that he personally would like to discuss the teachings of this new religion. His name was Haris. He was invited and came with a group of 14 priests. These priests as guest of the Holy Prophet. Long discussions took place during the course of 4 days of their stay in Madina. When Sunday came the Chief priest wanted to go out of the city to have their Sunday Service. Prophet Islam said that they all have permission to conduct their religious service inside the mosque of the Prophet which they happily did. Long discussions continued about monotheism verses trinity and it was realized that these priests were not open minded, on the contrary they were prejudiced against monotheism. The Almighty Lord ordered the Holy Prophet to explain to that: “Verily Jesus is as Adam in the sight of God. He created Adam from dust. He said unto him, Be, and he was. This is truth from thy Lord. be not therefore one of those who doubt, and whoever shall dispute thee, say unto them, “come let us call together our sons and your sons, our women and your women, our Selves and your Selves, then let us make imprecations and lay the curse of God upon those who lie.” (3:61) According to Bibi Ayesha when the above verse was revealed to the Apostle of God, he called ‘Ali, Fatima, Hasan and Husayn and said, “Lord, this is my family (Ahlul Bayt). The Holy Prophet took this small family with them to the open land outside the city where they all assembled to bring the curse of God on those who lie. When the Chief priest saw these faces, he told his companions that he was looking at the faces that if they call the mountain, the mountain will go them. Do not have Mobahela with them or you will be destroyed. On hearing this they all agreed to pay homage to the Holy Prophet and an annual tax for living in the Islamic State and withdrew from the scene. Designation of ‘Ali as successor to the Prophet In history there were numerous occasions when the Holy Prophet designated ‘Ali as his Deputy and successor after him. From the moment of Zulasheera to the time of the conquest of Khyber and the occasion of the battle of Tabuke the Holy Prophet made it abundantly clear that no one deserved more than ‘Ali to be his Deputy and successor. But at the time of Ghadeer this was clearly ordered by Allah through a clear verse revealed on the Prophet. The Verse said, "O’ apostle; proclaim the whole of that which hath been sent down to thee from thy Lord, for if thou dost it not, it will be as if thou hast not at all performed the duty of His Prophet hood. And God will protect thee from evil men, verily God guideth not the unbelievers.” (5:67.) The occasion was after the last pilgrimage in 10th Hijri. The Prophet delivered his Sermons on Mount Arafat, had the final rounds of the Kaaba and left for Madina. More than 120,000 pilgrims were coming out with him from Makka going to the North. The place was Ghadeer, near the pool of water. That is why it was named Ghadeer-e-Khom. When all assembled at this place the Holy Prophet stood up on top of the pulpit and said, Then he said, “The Almighty God is my Lord (Maula) and I am the Lord of all Muslims and have more right and power on their lives than they themselves. Do you believe in this assertion of mine?" They all in one voice replied “Yes O’Apostle of God. Three times he asked the same question and three times he received the same affirmative reply. At this solemn affirmation he said, “Hear and remember that to whomever I am Lord or Maula, ‘Ali is the Lord and Maula to him. He is to me what Aaron was to Musa. The Almighty God is a friend to his friends and a foe to his foe, help those who help him and frustrate those who betray him. While saying this he raised ‘Ali High over his shoulders in order to be seen by all the Muslims assembled there. Thereupon the Holy Prophet received the final revelation: "This day I have perfected your religion for you and have filled up the measure of my bounties upon you and I am pleased with Islam to be your Deen," (5:3).

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The most vital difference amongst the Muslim sects; is the question of compulsion or freedom of man in his actions. There are four groups: 1. The Mu'tazilah say that man is completely free to do whatever he wished, and that God has no power over his actions at all. This view is known as tafwiz delegation of power by God to man. This group is also known as Qadariyyah. 2. The Mujabbirah (also known as Jabriyyah) say that "man has no power over any of his actions. He is a tool in the hands of Allah like pen in our hand." This view is known as jabr-compulsion. 3. The Asha'irah say that man has no power or will of his own in his actions; but he still 'earns' or "acquires" the action. The term they use to describe their belief is kasb which literally means to earn, to acquire. What they actually mean is a riddle. 4. The Shi'ah Ithna-'Asharis says that man is neither completely independent of Allah nor compelled by Allah, but the actual position is between these two extremes. The Shi'ite belief is known as al-amr bayna '1-amrayn. This will be explained later on. It will be seen that the theories of Mu'tazilah, the Mujabbirah and the Shi'ah are easily understood for what they stand. But the Ashairah's theory of kasb is as incomprehensible as the Christians' belief of three-in-one god. it is clear that they have used the term kasb as a mask to hide their actual belief which is completely identical to the Mujabbirah's belief of compulsion. 'Allamah Shibli Nu'mani, a famous Sunni scholar of India, says, "Those who were bold enough, openly adopted the belief in compulsion and came to be known as Jabriyyah. Those who were hesitent to use the word jabr, used the guise of 'kasb' and 'iradah'. This guise was invented by Abu '1-Hasan al-Ash'ari." I, therefore, will treat both the Jabriyyah and the Asha'irah as one. And as the present days' Sunnis are all Asha'irah and as the topic under discussion is of vital importance, I propose to deal with it in some detail. THE SUNNIS' BELIEF The position of the Sunnis in this respect has been explained by Imam Abu Hamid al-Ghazali as follows: 'No act of any individual even though it is earned (kasb) by him, is independent of the will of Allah for its existence; and there does not occur in either the physical or the extra-terrestrial world the wink of an eye, the hind of a thought, or the most sudden glance, except by the decree of Allah, of His power, desire and will. This includes evil and good, benefit and harm, success and failure sin and righteousness, obedience and disobedience, polytheism and true belief." It will not be out of place to mention that this belief was invented by, and under the influence of, Banu Umayyah to provide a respectable mask to their debauchery and tyranny As 'Allamah Shibli Nu'mani has admitted in his book 'Ilmu'l-Kalam: "Although all the causes were present which were responsible for the differences in faith, yet the political differences started the ball rolling. The reign of Banu Umayyah was full of cruelty and bloodshed; and in reaction to that there was a Spirit of revolt among the common people. But the well-wishers of the government always silenced the people by saying that 'whatever happens takes place according to the will of Almighty, and as such people should not raise their voice at all. Everything was destined beforehand; and whatever happens, good or bad, happens according to the will of Allah; and we should bow down to that." I think this disclosure-that the idea of jabr (and its disguised version known as 'kasb') was nothing but a weapon of tyrant rulers to subdue the oppressed masses-is more than enough to discredit this belief. THE SHI'ITE BELIEF 1. Al-Amr Bayna '1-Amrayn The Shi'ah Ithna-'Asharis, on the other hand, say that we know the difference between falling down from a roof-top and coming down by ladders. The second act is done by our own power, will and intention; while the falling down is not so. And we know that our actions are not like falling down from the roof-top; instead they are like coming down the ladder with out own will and power Therefore, what we do are our own actions and should not be attributed solely to Allah. Again, we see that there are some of our actions for which we are either praised or blamed, while for other happenings we are neither praised nor condemned. It clearly shows that the first category is within our power and will, and the second category is beyond our will and power. For example, we may be advised to treat an ailment in this or that way, but we cannot be advised to recover from the illness. It means that getting treatment is within our power, but getting well is not within the sphere of our activities. Therefore, we say that there are many things and aspects of life which are within our power and will, while some others are not within our power, Those things for which we can be advised praised or blamed, are within our power and will. And the commandments of religion (the Shariah)' come under this category, because we have been advised or ordered to do this and not to do that, and because we are praised when we obey those commands and blamed when we disobey them. Therefore, it is absolutely wrong to say that our sins and righteousness, our obedience and disobedience, our true beliefs and wrong belief are by decree of Allah and His desire and will. Shaykh as-Saduq says, "Allah possesses foreknowledge of human actions, but does not compel them to act in any particular manner" But neither does this mean that man is completely independent of Allah. In fact, the power and will to act as we like is given to us by Allah. Thus Imam Ja'far as-Sadiq (peace be upon him) said, "There is no compulsion (by Allah), nor is there absolute delegation of power (from Allah to man); but the real position is between these two extremes, al-amr bayna '1-amryan. The following example clearly portrays this "middle position". Suppose a man's hand is totally paralysed to an extent that he cannot move even a finger A doctor has fitted an electrical device on his hand which, on being switched on, enables the man to use his hand freely in a normal way. The device is activated by a remote control which the doctor keeps in his own custody. When the doctor switches the device on, the man uses his hand in any way he intends, but when the device is off, he cannot do nothing. Now if the device is on and the patient does any work, can that work be attributed independently to him?

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No because the power comes from that device which is fully controlled by the doctor, Then can it be attributed to the doctor? No, because the man had done it by his own free will and choice. This is exactly the position of our activities. We are not under compulsion because the will and choice is ours; nor are we completely independent, because the power to do whatever we intend to do comes from God.' And at what point does our ability to do things start? Imam Musa al-Kazim (peace be upon him) said, "A man acquires that ability when four conditions are fulfilled:1. when there is nothing to hinder his plans; 2. his health , 3. the faculties (needed for that work) are up to the required standard; and 4. Allah provides him the occasion of that work. When all these conditions are fulfilled, a man becomes capable of acting according to his own free will." When asked for an example, the Imam said, "Let us suppose that there is a man, without any hindrance, of good health and proper strength; yet he cannot commit adultery unless he finds a woman. When he gets a woman (and the fourth condition is fulfilled), then it is up to him to choose one of the two alternatives: either he controls his evil emotions and saves himself as (Prophet) Yusuf did, or he commits adultery. If he protects himself from that sin, it will not be by compulsion of Allah (as some people think). And if he commits the sin, it does not mean that he was above the power of Allah (as others think)." 2. Predestination & the Day of Judgement According to our point of view, if any one believes in predestination, then he cannot at the same time believe in the day of judgement (qiyamat). If Allah decrees every act which is done by us, then why should He inflict punishment upon us for those sins, evils and transgressions, for polytheism, disbelief and immoralities which He Himself predestined for us. It will be gross injustice. Here is a talk of Imam Musa al-Kazim (peace be upon him) in his childhood with Imam Abu Hanifah, the founder of the Hanafi school of Sunni laws:-Abu Hanifah once went to meet Imam Ja'far as-Sadiq (peace be upon him). The Imam was inside his house and Abu Hanifah was waiting for him to come out. In the meantime, a small child came out and Abu Hanifah, just to pass some time, asked him, "0 child, from whom is the action of man?" The child at once said, "0 Abu Hanifah, there are only three imaginable sources: either the man himself is the originator of his action; or God is the doer of that action; or both together are the originators of that action. Now if God is the doer of the actions of man, then why does He inflict punishment on man for the sins? Is it not injustice (zulm)? And Allah says, "Verily Allah is not unjust to His creatures." And if both man and God are partners in that crime, then is it not gross injustice that the powerful partner (i.e., Cod) punishes the weaker partner (i.e., man) for an action which both of them performed together? And as these two alternatives are proved to be illogical and impossible, the third theory is proved to be correct that man does his actions by his own power and will."I Abu Hanifah kissed the forehead of the child. That child was Musa, later known as al-Kazim, the seventh Imam of the Shi'ahs. 3. Abu Hanifah' & Bahlul. Imam Abu Hanifah, of course, believed that man does nothing by his own will apd power inspite of the clever and logical discourse 'Of Imam Musa al-Kizim, mentioned above, he did not change his belief. Once his heory led to a tragi-comic event. Bahlul means wise and chief. It was the name of a famous companion of Imam Ja'far as-Sadiq who lived up to the last days of Imam 'Ali an-Naqi and saw Imam Hasan al-'Askari also. As a twist of fate, he is commonly referred to as Bahlul 'Majnun' (Bahlul, the lunatic). This is so because he pretended to be insane in order to save himself from the responsibilities of judgeship offered to him by the Caliph Harun ar-Rashid. But, wise as he was, he took advantage of his supposed lunacy and always censured great people of his time (including the kings) for their short-comings. Once he heard Imam Abu Hanifah (who lived in Kufa) telling his disciples that," I have heard three things from Imam Ja'far as-Sadiq which I think are wrong." The disciples asked what those things were. Imam Abu Hanifah said: "First of all, Imam Ja'far as-Sadiq says that Allah cannot be seen. But it is wrong. If a thing does exist, then it must be seen. Secondly, he says that Satan will be punished in Hell. But it is absurd. Because Satan was created from fire: how can fire do any harm to a thing or person made of fire? Thirdly, he says that a man's action is done by his will and power, and that he is responsible for it. But it is wrong because all the actions of man are done by Allah's will and power, and Allah is, actually, responsible for it." The disciples' applaud had just begun when Bahlull took a lump of clay and sent it hurtling towards Abu Hanifah. It hit him on the forehead, he cried in anguish and pain. The disciples caught Bahlul, and Abu Hanifah took him to the judge. The judge heard the complaint and asked Bahlul whether the allegation was true. Bahlul: "0 Judge! Imam Abu Hanifah alleges that he is suffering from a searing pain in his head because of the clay which hit him. But I think he is lying. I cannot believe him until I see the pain." Abu Hanifah: "You really are mad! How can I show you the pain? Has anybody ever seen a pain?" Bahlull: "But 0 Judge, he was just teaching his disciples that if a thing does exist, then it must be seen. As he cannot show the pain, I submit that according to his own belief, he is not suffering from any pain at all" Abu Hanifah: "Oh! my head is splitting because of the pain." Bahlul: "0 Judge, there is another matter which I just remembered. He was also telling his disciples that as Satan is made of fire, the fire of Hell cannot do him any harm. Now man is made of clay, as the Qur'an says, and it was a lump of clay which hit him. I wonder how can he claim that a lump of Clay did harm to a man made of clay?" Abu Hanifah: "0 Judge! Bahlul wants to go Scot free by his verbosity. Please, take my revenge from him." Bahlul: "0 Judge, I think lmam Abu Hanifah has very wrongfully brought me in this court. He was just teaching his disciples that all the actions of man are done by Allah, and that Allah is responsible for those actions. Now, why did he bring me here? if he really is suffering from the effect of that lump of clay, he should file suit against Allah who did hit him with that clay. Why should a poor harmless person like me be brought to the court. When all I am supposed to do was in fact done by Allah?" The judge acquitted Bahlul.

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T h e j o u r n e y o f k u f a t o s h a a m T h e j o u r n e y o f k u f a t o s h a a m T h e j o u r n e y o f k u f a t o s h a a m c o n t i n u e dc o n t i n u e dc o n t i n u e d C o m p u l s i o n o r F r e e d o m C o m p u l s i o n o r F r e e d o m C o m p u l s i o n o r F r e e d o m c o n t i n u e dc o n t i n u e dc o n t i n u e d

As Shia Muslims, we grow up hearing the stories of Ahlulbayt (as) and the sacrifices that they made for the sake of Allah (swt) and His beautiful religion. One can't help but fall in love with these personalities and their holy families, who are so dear to Allah. With His love in our hearts comes the longing to see these noble individuals and all things associated with them, especially the places of their burial. That's why as shias, we desire to go for ziyarat of the Holy Shrines. Alhamdulillah we had the opportunity to do this, and I thank Allah (swt) for blessing me and my family with an opportunity to visit Sayeda Masooma (sa), daughter of Imam Kadhim (as) and the beloved sister of Imam Ali al-Ridha (as) and I thank him for giving me and my family the tawfeeq to visit the grandson of prophet and our 8th Imam, Imam Ali al-Ridha (as) himself. A couple months ago, we decided to go to Iran for Ziyarah. From the moment the thought of ziyarat came to mind, I knew that I wouldn't be going with a qafla because I wanted to be in control of our itinerary and also experience, first hand, what Iran had to offer. Initially I was supposed to get time off from work around the new year but Allah (swt) had other plans. Alhamdulillah we were blessed to get time off during the end of February. Our trip, in total, was about two weeks. It was our first time to visit any of the sacred sites, so the preparations prior to trip and the entire journey were very humbling. Someone had recommended to us to read about the personalities we were visiting, so we made a conscious effort to read more about Sayeda Masooma (as) to understand more about her life, her love for Imam Ali Ridha (as) and her position in the eyes of the Imams (as). My top recommendation to anyone visiting Qom would be to read and familiarize yourself as much as possible with Lady Masooma (as) because it not only increases our love and marefa't of her but it also builds a strong connection that you feel, in every moment, while in her presence. We reached Tehran around 3:00am. The distance from Imam Khomeini Airport, (where most international flights arrive) which is in the outskirts of Tehran, is approximately an hour. Through the help of a momin brother who lives in Qom, we had made a pre-arrangement with Agha Hadi (the taxi driver) who spoke better English than many that we came across during our trip. Agha Hadi and myself exchanged pictures prior to leaving Canada so we didn't have any trouble recognizing

each other at the airport. Although his car was comparatively smaller than most cars in North America, he had no trouble fitting all the luggage in the back and myself, my wife, our 1 year old and his stroller inside. Only an Iranian taxi driver can be that resourceful! We couldn't see much outside (except for those occasional glimpses of dry and rocky hills) since it was still dark outside. It is also a blessing of Sayeda Masooma (as) that the first most visible and brightest site that our eyes came across was the dome of the haram of Sayeda Masooma (as). My heart skipped a beat as I was thinking about the golden dome of her shrine. Although the holy city of Qom is the centre (markaz) of Shias today, there is no doubt that Qom is Qom because of the Holy Lady Fatima (as). She truly is the heart and soul of that holy city. When you enter Qom, you feel the warmth of the presence of the Holy Lady Masooma (as) all around you. You feel protected and safe like a child in a mothers' arms. Our hotel was less than 5 minutes walk from the haram, and Agha Hadi helped us check-in. In Iran, the hotel's front desk staff takes your passports as a means to not only keep them safe but perhaps also as a deposit.

We arrived there approximately 45 minutes before Fajr. Almost two days of travelling and another 1 hour of taxi ride would make anyone tired but how could you resist not visiting and saying salaam to the Lady who travelled hundred of miles towards Toos to visit her beloved brother approximately thirteen centuries ago? (PART TWO will be continued in next issue of Al Hujjat newsletter)

Imam Ali’s garment was very old with patches on it. When somebody drew his attention towards it, he replied, ” Such dresses, when worn by men of status make them submissive to Allah and kind-hearted towards others and the faithful Muslims can conveniently follow the example “. Vicious pleasures of this world and salvation are like two enemies or two roads running in opposite directions or towards opposite poles, one to the North and the other to the South. Whoever likes to gain the pleasures and pomps of this world will hate austerity in life which is necessary to gain salvation. Reverse will be the attitude of a man desirous of achieving Eternal Bliss. One has to adopt either of the two ways of life, and as they both cannot be brought together, a man has to choose one of them.

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“ A j o u r n e y l i k e n o o t h e r ” “ A j o u r n e y l i k e n o o t h e r ” “ A j o u r n e y l i k e n o o t h e r ” B y : Z a i n N a q v i B y : Z a i n N a q v i B y : Z a i n N a q v i

S a y i n g f r o m N a h j u l B a l a g h a ( 1 0 3 ) S a y i n g f r o m N a h j u l B a l a g h a ( 1 0 3 ) S a y i n g f r o m N a h j u l B a l a g h a ( 1 0 3 )

In the Name of Allah the most Gracious the Most Merciful (by: Ayatullah Muhammad Taqi Modaressi ) And We sent not before you any messenger, but surely they ate food, and went in the markets; and we have appointed some of you to be a trail for others. Will you endure? Your Lord is ever All-seeing. And those who look not for a meeting with Us, Say: Why have the angles not been sent down on us, or why see we not our Lord? Assuredly they think too highly of themselves and are scornful with great pride. On the day when they behold the angles, on that day there will be no good tidings for the guilty; and they will cry: A ban forbidding! And We shall turn to the work they did and make it scattered motes. Those who have earned the Paradise on that day will be better in their home and happier in their place of noonday rest. [ The Criterion ] It is possible for men to take and receive their beliefs and thoughts from their feelings and sentiments. And, there are some who take their reason a starting point and base for their beliefs. The first type like appearances, are affected by them, follow them, and thus follow their passions. They put and fix before their eyes, which do in fact propel and lead them, colors, forms, and beauty: all appearances. The second group makes sentiments and affectation with the superficial subordinate to reason and wisdom. So, when he decides to buy a house, for instance, he thinks of and over its place, the type of neighbors he would have, makes sure about the durability of its foundations, then he chooses one. He also repeatedly thinks into religion, morality, ethics, and the descent of the lady he wants to choose as his future wife. All based on rational and sound grounds, and not fascination and attraction to her mere looks or beauty, and thus act this type of individuals in all affairs of their lives. Most often if you ask a certain Mr. X any where about the motives or reasons behind his choice of a certain religion, in most cases, you will see that he has followed his parents or people. Whereas we have become definitely sure that the family environment does not generate any right or reality. While it is also most often seen that the wise and thoughtful answer by saying that they have pondered and meditated before reaching convictions and decisions over choosing a certain fact or piece of truth. So, we see that these two types of people are greatly different from one another. Those who believe in and take up a certain religion based on their emotions and sentiments, should very easily give away their belief when those emotions and feelings have changed. He believes in that certain religion as long as the people surrounding him do. And, if the surrounding circumstances and conditions change he should also change and start looking for a new outfit to put on. The second issue is that those who take up a religion based on sentiments, the social, political, or historical milieu surrounding them, can not use their reason and brains while applying the details of their religion. For example those worshipping the cow are unable to listen to the call of their reason telling them that it is most disgusting to seek bliss with the waste of a cow. But that is really what Hinduism is like and about, consciously or unconsciously evading and ignoring the search for the reasons behind the cow receiving such a sacredness. This is clear proof to that whoever starts a belief by irrational principles and without sound search should wrongly follow it in all areas of his life. You would see him bury or burn the wife when her husband dies, or let loose a cow to disturb the traffic whenever it likes. Thus are all those beliefs based on sentiments and emotions. Therefore, I recommend myself and my brethren of the necessity to base beliefs on firm principles of reason, wisdom, and sound thinking. So that our journey in life be healthy, and we reach a noble and regretless end. The Holy Quran had stricken a good example for us in Abraham, the prophet's, story. For, Abraham was definitely sure and cognizant of Allah's absolute might and glory. But, he started his journey of suspicion all through and up to utter conviction, so that all other believers witness a tangible and useful example that would save them from any possible losses and hardship. Here the Quran had said: Ands thus We showed Abraham the kingdom of the heavens and the earth and that he might be of those who are sure. So when the night grew dark on him he beheld a star, He said: This is my Lord. But when it set, he said: I love not things that set. And when he saw the moon uprising, he exclaimed: this is my Lord. But when it set, he said: Unless my Lord guide me, surely I shall become one of the folk who are astray. And when he saw the sun uprising; he cried: This is greater! Ands when it set he exclaimed: O my people! Surely I am free from all that you associate (with Him). Surely I have turned my face toward Him who created the heavens and the earth, as one by nature upright, and I am not of the idolaters. [ The Cattle ] Abraham wanted all Muslims to have a religious belief based on sound logical hierarchy, the logic that would fully recognize and cover all the attributes of that worshipped Creator. Then in another Quranic story the same scene is repeated one which should increase awareness and certitude based on the principles of exact search and healthy thinking. In Allah's words: And when Abraham said to his Lord: My Lord! Show me how Thou give life to the dead? He answered: What! Do you not believe? He said: Yes, but I ask in order that my heart may be at ease. His Lord said: Take four of the birds, then train them to follow you, the place on every mountain a part of them, then call them, they will come to you flying, and know that Allah is mighty, Wise. [ The Cow ] Abraham this great prophet was looking for himself and all the Moslems certainty, asking Allah the Exalted to show him how he resurrects the dead so that his heart calms down and he be not affected with all that uncertainty and rush the hypocrites experience with every event. and whose hearts feel doubt, so in their doubt they waver. [ Repentance ] Where they live and die in uncertainty, while ignorant of the fact that true life is in certitude and certainty, and of conviction with religion which should be an original one. The Quality of Belief in Imam Ali (A) On the occasion of Imam Ali's birthday, we should be aware of whom we are speaking. Some people speak of Ali as that great hero who always released the prophet and his progeny from sorrow, until Gabriel in between the heavens and earth cried out: There is no brave man like Ali or any sword like his ( Zolfeghar ). He reaped the infidel and unbeliever. He who during a battle when was asked by some one to give him his sword did give his sword and explaining the reason had said that he would for ever be shmeful if he did send away and refuse any person's request. He was a real hero, generous, and sensitive person We once believe in him as that symbolic hero, good example of bravery, courage, and generosity. All this is right and a true reflection of what heroism excites as feelings and sentiments.

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B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t

And once we believe in him as that worshipping hermit who prayed a 1000-part prayer. Ali is that man who would pray to his Lord in Bani Nahar's garden, until he fainted with excessive worship and fear of his Lord. Again we believe in him as that patron and guardian of the orphan. He who whenever seeing an orphan would be all in tears. All that belief is right and springs out of feeling and sentiment. True belief in Ali is knowing him as the direct extension of the proph-et, Mohammad, whom we know to be sent by Allah. There is great difference in knowing Ali in his personal frame work and conduct, and in knowing him the lawful representative of our holy prophet's message and mission. When we say that Mohammad is Allah's messenger, it means that we believe in Jesus the son of Mary, or Moses the son of 'Imran, or Abraham to be all Allah's messengers, without discriminating between any of the prophets. One's conviction in his beliefs should not be discordant and selective, but they should be unified, and derived from principles and values shaping all the prophets, messengers, righteous, martyrs, and the subjects and worshipers of Allah the Glorious. If anyone asked the prophet of what attribute he liked he would answer: Call me Allah's slave/subject. Thus was Imam Ali, too. For, when once , at his last days, one of his close companions had asked him a question, he had answered him: I am one of Mohammad's slaves/subjects. The question had been about his position between the divine prophets. There he had proved his excellence over all prophets through Quranic evidence, but at the same time had said those preceding words when getting to Mohammad. It is natural in the religious belief that the more one's belief in Allah increases the more will be his belief as a consequence in the prophet, his progeny, and their dos and don'ts. Thus, it is essential in religious belief to believe in Allah according to reason and wisdom. What is most loved in: Ali is that he is the extension of the prophet, and in Mohammad that he is Allah's slave/subject, and true love only belongs to Allah. This is most essen-tial in religious belief and it is impossible to separate our love for Allah, his messenger, or his friends. The Truth of Human Crisis If anyone claims to love and glorify Allah, while ignoring and denying the necessity for loving the messenger. Such a belief should be totally rejected, for, Allah does not accept such love from us. Allah says in his prophets tongues: Say if you love Allah, follow me, Allah will love you and forgive you and forgive your sins. Allah is Forgiving, Merciful. [ The Family of 'Imran ] Allah's love is inherent in following the messenger, and such a condition is not to be imagined without belief and love. Allah had said in another Quranic verse: We sent no messenger save that he should be obeyed by Allah's leave. And if when they has wronged themselves, they had but come to you and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.[ The Women ] Allah has pointed to that door which we should enter from, and the prophets are just means to this. Perhaps the fruit of belief in Allah is that man prevents from evading and avoiding those responsibilities Allah has put on his shoulders, an escape which has always been among mankind's greatest crises, and the true reflection of that chaos which storms humanity from the very beginning, where every individual tries to plan a method which would supposedly lift him up to the peak and summit. Disobedience to the prophets represents one of those crises from the old ages and days. People used to raise the banners of justifica-tion in their refusal of the prophets. Once they would blame the prophets for entering the market, and working for their living; or for not being angles; or for not being wealthy; or for gathering the weak and needy around themselves. Men have always disobeyed Allah's divine rule, prophets, and messenger by taking refuge in pride and illusions. The All-mighty Allah has always been able, from the very beginning, to refute all the lame excuses the unbelievers have raised against the prophets. But divine wisdom decided to send human prophets who would as all others be ruled by natural laws, men walking into the markets, just knowing the unseen and invisible as far as Allah wished for them, not owning any gifts but those others had, and Allah increased for them of his grace. All these for different reasons. Among which for the prophets to be Allah's signs and proof to all men as far as faith in Allah had been concerned. For if they had been very greatly different from all others, then people would have excuses to be offered to Allah. Allah wanted the human character to crystallize through this exact test embodied in the prophets obedience in all harsh and difficult circumstances, so that they deserved all the promised divine rewards. It was Allah who sent down his revelation to the prophets' hearts, knowing that the hearts of people are unable to take it. But that disease of pride prevented men from knowing clear truth. For receiving and understanding revelation ,and dealing with angles are in great need of the preparation of the needed grounds, such as, correct upbringing, absolute faith, and Allah selecting one. But the ma-jority of people are unable by virtue of their corrupt hearts, unable of receiving and understanding, and they are basically inapt for divine selection. Likewise man's disobedience to and escape from acknowledging the prophets had been among the major human crises, Thus is man's arrogance toward Allah which has been an obstacle to the human journey, too, and which should continue so to the Doomsday, when Allah would change whatever actions and behavior of the unbelievers' into dust, for they are all based on selfishness and disobedience: what was stated in the opening verse. But, humility to Allah is an opposite picture to that, where this moral value is base on faith in Allah, which in turn is based on reason and wisdom. I say: Reason if looks into the wisdom existing in the universe from a Quranic point of view, will reach a recognition of Allah in its very heart, and through this recognition it will know the prophet, his progeny, and Allah's friends. So, reason does see in Imam Ali another picture of the prophets' attributes in his knowledge, courage, justice, and worship, which would extend from him to Imam Ali and to all those following his path. For, if the believers had followed Imam Ali, it had been because of his orders to following the prophet's orders, where in turn we would be following and obeying Allah's commands. It is all important for sentiments to stand behind rationality, wisdom, and logic, so that sentiments become their soldiers and not ene-mies. We ask Him the exalted to support us and put us among those who He has guided, and to make us know Him, His messenger, and His proof, Imam Mahdi; and to give us vision in our religion; to help us with ourselves, as He did with the righteous: and to make our doom a good one. And Allah is the patron of all success. May Allah's salutes be to Muhammad (S.A.W.) and his pure progeny

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B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t B e l i e f s B e t w e e n R e a s o n a n d S e n t i m e n t c o n t i n u e dc o n t i n u e dc o n t i n u e d

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U r d u a r t i c l e o n f r i e n d s h i pU r d u a r t i c l e o n f r i e n d s h i pU r d u a r t i c l e o n f r i e n d s h i p

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U r d u a r t i c l e o n f r i e n d s h i p U r d u a r t i c l e o n f r i e n d s h i p U r d u a r t i c l e o n f r i e n d s h i p c o n t i n u e dc o n t i n u e dc o n t i n u e d

Maulana Syed Hadi Hasan Profile

Depicted by his congregation and global audience as “Inspiring”, “Endearing” and “Humble” Maulana Syed Hadi Hasan’s

ethos has focussed on the magnitude of seeking what is honourable, just, sacred, beautiful and divine. In so doing he has

led by example as a true advocate of inter-faith relations and a propagator of peaceful co-existence taking core inspiration

from Islam’s long encouraged dialogue to attain truth and from the Holy Quran which states:

"O people! Behold, we have created you from a male and a female and have made you into nations and tribes so

that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most

deeply conscious of Him. Behold, God is all-knowing, all-aware."

[The Holy Qur'an, 49:13; Sura Al-Hujraat (The Rooms)]

Born and raised in India, his father Syed Ibne Hasan is also an educator (retired head teacher). Maulana Syed Hadi Hasan

acquired his qualification of Aalim from the Allahabad Board (Accredited by Indian govt). In 1998, he graduated with a BA

(Hons) in Islamic studies from Jamia-e-Imamia Tanzeem ul Makatib, Lucknow, a renowned and esteemed Jamia for Shia

religious studies, before further graduating in 2003 with a BA (Hons) in

Urdu and Persian Literature (Adeeb, Adeeb Mahir and Adeeb Kamil) from

the Aligarh Muslim University, Uttar Pradesh, India. Thereafter, in 2008

From 1998-2008, with short breaks for family visit, ground-based training,

exams in India he, for further Islamic studies embarked upon the prominent

and prestigious Hawza-e-Ilmia in Qom, Iran for around 10 years where he covered subjects including Classical Arabic; Arabic Grammar;

Arabic Rhetoric; Aqaid (Fundamentals of Beliefs); Akhlaq (Islamic Ethics);

Tafseer (Exegesis of the Holy Quran); Ilm-ul-Hadith (Sciences of The

Narrative Traditions); Dirayat ul Hadith (scrutiny and critical study of

Hadith); Nahj-ul-Balagha (Peak of Eloquence); Uloum Al-Quran (Sciences

of the Holy Quran); Tareekh (Islamic History); Islamic Geography; Mantiq

(Logic); Falsafa (Philosophy); Fiqh (Islamic Jurisprudence); Usool Al-Fiqh (Principles of Jurisprudence), Qawaid Al-

Fiqhiyah (Fundamental Rules of Jurisprudence), Fiqh Istidlali (Evidential Jurisprudence). His studies culminated with a

Master’s Thesis in Farsi entitled “Peaceful Co-Existence among Religions according to Quran and Sunnah’’.

Recognising that the pursuit of knowledge, acquired with pure, selfless and godly intentions, elevates a person to aspire to become the embodiment of divinely inspired attributes and to manifest the same through one’s character, words and actions, Maulana Syed Hadi Hasan has continued to develop his knowledge and skill set in the UK by undertaking a wide variety of courses including:

Imam Leadership Development Programme with The Mosques and Imams National Advisory Board, UK (MINAB)

(2010)

Essential Leadership Programme with Institute of Leadership and Management (ILM) (2010)

Preparing to Teach in the Lifelong Learning Sector (PTLLS), Leeds City College (2011)

Leadership Development Programme, Muslim Council of Britain (MCB) (2012)

Certificate to Teach in the Lifelong Learning Sector (CTLLS), Leeds City College (2013)

Diploma to Teach in the Lifelong Learning Sector (DTLLS), City & Guilds, Holistic Partnership Limited

( 2013 ongoing)

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R e s i d e n t A a l i m o f H a cR e s i d e n t A a l i m o f H a cR e s i d e n t A a l i m o f H a c

By Dec 2009 Maulana Syed Hadi Hasan was appointed as the Resident Aalim of the Baab-ul-Ilm Centre with the KSIMC

of Leeds, UK where to date he engages in and conducts all the practical duties and ceremonies of an Islamic Scholar

educator from fulfilling the first birth rights, conducting Islamic marriages through to the final burial obligations as well as

heading up the Madressa comprising over 50 children (See job description for other roles and duties including Madressa).

An Aalim for over 15-years to date Maulana Syed Hadi Hasan has lectured and engaged in tabligh activities extensively in the UK,

India, Geneva, Bujumbura, Mombasa, and Kampala. In seeking to propagate the message of Islam Maulana Syed Hadi Hasan has

actively participated in interfaith and intra-faith activities and discussions and dialogue steering his endeavours towards cooperative,

constructive and positive interaction between people of different religious traditions at both the individual and institutional levels

including local schools in the Leeds area. Additionally, he has also engaged in TV discussions and lectures on various topics for several

international media outlets including Hidayat TV (Sky Channel 803), Hadi Satellite TV (Iran), and Taha TV (India) channels.

Fluent in Arabic, Urdu, Farsi and English his repertoire extends to having penned over 40 scholarly articles on a wide variety of

Islamic and social topics in addition to undertaking the translation of several scholarly Islamic titles including:

Lessons on Quranic Sciences “Taleem-e-Uloom-e-Quran” by Ayatullah Mohammad Hadi Marifat (Translation from Persian into Urdu of

intermediate Level text book on Quranic Sciences)

Darsnama e Uloome Quraan “The Quranic Sciences” by Husain Jawan Aarasta (Translation from Persian into Urdu of advanced level

book on Quranic Sciences) Mabani o Tarikh e tahauole Ijtihad “The Fundamentals and the evolving history of Ijtihad” by Husain Azeezi (Translation from

Persian into Urdu)

“Tafsir of Sura Yasin” by Ayatullah Mohsin Qirati (Translation from Persian into English, ongoing)

Moulana Syed Hadi Hasan Sahib will be Resident Aalim for the Hussaini Association Of Calgary to lead the HAC community and our

Madressa (Sunday School) ,Insha’Allah we will (Insa”Allah) benefit from his knowledge as per the teachings of AhlulBayt (sa)

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T3J 3J8

403-280-0009

DELICIOUS SEAFOOD RESTAURANT

DINE IN OR TAKE OUT

Captain Scott’s Fish & Chips

We provide knowledge & Skills for safe driving

Info & Contact:

(403) 971-7313

(For Ladies Only) QUALITY DRIVING SCHOOL DEFENSIVE DRIVING SKILLS

WE MEET ALL YOUR DRIVING NEEDS!

14 Star Driving School

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T1W 1P6

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Do you want your

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in the monthly

Al-Hujjat newsletter?

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PLEASE CONTACT:

RIYAZ KHAWAJA

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TEL: (403) 999-4614

Planning for Extension of Hussainia

Launching New Website for Hussainia.

Install Alam-e-Abbas(a) at Cemetery .

R e s i d e n t A a l i m appointed !

Drywall & Repair Side entrance.

New pavement in Hussainia parking lot

Sunday School Timings

10:30 am –3:00 pm

Volunteer’s Welcome! Please send you children to

Sunday School to learn Quran/Deeniyat

For any inquiries or

suggestions ;

Please contact Executive's of HAC

Or School Administrator

Br. Shabbir Rizvi Tel: (403) 796-5110

C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s

S u n d a y S u n d a y S u n d a y

S c h o o l a t S c h o o l a t S c h o o l a t

H u s s a i n i a H u s s a i n i a H u s s a i n i a

r a j a b - 1 4 3 6 / A p r i l - m a y 2 0 1 5

Page 15

Please Recite

Surah Fatiha

For All

Shuhada’s &

Marhoomeen.

April رجب Fajr Sunrise Zuharain Maghrabain Programme

20 Mon 1 4:49 6:31 1:35 8:56 Wiladat Imam Baqar (a)

21 Tue 2 4:47 6:29 1:35 8:57

22 Wed 3 4:45 6:27 1:35 8:59 Shahadat Imam Naqi (a)

23 Thu 4 4:43 6:25 1:34 9:01

24 Fri 5 4:41 6:23 1:34 9:02 Wiladat Imam Naqi (a)

25 Sat 6 4:39 6:21 1:34 9:04

26 Sun 7 4:37 6:19 1:34 9:05

27 Mon 8 4:35 6:17 1:34 9:07

28 Tue 9 4:33 6:15 1:34 9:09 Wiladat H. Ali Asghar (a)

29 Wed 10 4:31 6:13 1:33 9:10 Wiladat Imam Taqi (a)

30 Thu 11 4:29 6:12 1:33 9:12

1 May 12 4:29 6:10 1:33 9:13 Jum’ma Prayers

2 Sat 13 4:27 6:08 1:33 9:15 Wiladat Imam Ali (a)

3 Sun 14 4:26 6:06 1:33 9:17

4 Mon 15 4:24 6:04 1:33 9:18 Shahadat Bibi Zainab (s)

5 Tue 16 4:22 6:03 1:32 9:20

6 Wed 17 4:20 6:01 1:32 9:21

7 Thu 18 4:19 5:59 1:32 9:23 Shab-e-Jum’ma

8 Fri 19 4:17 5:57 1:32 9:24 Jum’ma Prayers

9 Sat 20 4:15 5:56 1:32 9:26

10 Sun 21 4:14 5:54 1:32 9:28 Sunday School

11 Mon 22 4:12 5:53 1:32 9:29

12 Tue 23 4:11 5:51 1:32 9:31

13 Wed 24 4:09 5:49 1:32 9:32 Victory of Khyber

14 Thu 25 4:08 5:48 1:32 9:34 Shahadat Imam Kazim (a)

15 Fri 26 4:06 5:46 1:32 9:35 Wafat H.Abu Talib (a)

16 Sat 27 4:05 5:45 1:32 9:37 Bas’sat Rasool (S)

17 Sun 28 4:03 5:44 1:32 9:38 Safar Imam Hussain (a)

18 Mon 29 4:02 5:42 1:32 9:39

19 Tue 30 4:01 5:41 1:32 9:41

EXECUTIVE COMMITTEE:

President:

Shabbir Rizvi (403)796-5110

Vice President:

Riaz Jaffery (403) 819-1507

Secretary: Zain Abbas

(780) 996-5707

Treasurer: Kazim Naqvi

(403) 604-8613

Coordinator: Abbas Momin (403) 607-4831

Trustee:

Syed Muzaffer Tahir

4755-34th Street SE, Calgary, AB, Canada

T2B 3B3

Hussaini

Association Of

Calgary, AB

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

Donate Online:

www.hussainicalgary.com

Generosity is

that which is

by one's own

initiative,

because giving

on being asked

is either out of

self-respect or

to avoid

rebuke.

-Imam Ali (a)

Ayat o f t he m o n t hAyat o f t he m o n t hAyat o f t he m o n t h

Page 16

And among men there is who sells himself (soul )

seeking the pleasure of God; and verily, God is

affectionate unto His (faithful) servants.

Quran : 2 ~Verse 207

Renew your Renew your Renew your

2015 Membership2015 Membership2015 Membership

Make a DifferenceMake a DifferenceMake a Difference Donate!Donate!Donate!

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