Imam Haqq; Zahra (Peace Be Upon Her): Imam of Love; Hussain (Peace Be Upon Him)

Identification:

• Primary Author: Nekounam, Mohammad Reza (born 1327)
• Title: Imam Haqq; Zahra (Peace Be Upon Her): Imam of Love; Hussain (Peace Be Upon Him): Reflections on the Virtues of Lady Zahra (Peace Be Upon Her) and Imam Sayyid al-Shuhada (Peace Be Upon Him) / Mohammad Reza Nekounam
• Publisher: Islamshahr: Sobhe Farda Publications, 2014 (1393 in the Persian calendar).
• Physical Description: 88 pages; 9.5 x 19 cm.
• ISBN: 978-600-7347-23-2
• Cataloguing Status: FIPA
• Notes: The bibliography is provided as footnotes.
• Subjects:
  • Hussain ibn Ali (Peace Be Upon Him), the third Imam, 4-61 AH – Virtues.
  • Fatima Zahra (Peace Be Upon Her), 8? Before Migration – 11 AH – Virtues.
• Congress Classification: BP41/4.N8 1393
• Dewey Decimal Classification: 297.953
• National Bibliography Number: 3503097

Foreword:

The issue of Wilayah (Divine Authority) is one of the most complex discussions for which no definitive logical treatise has been written to date, and the principles and rules in this matter remain unexplained. At times, some discussions surrounding Wilayah are exaggerated, rooted solely in subjective emotions, and lack any logical basis. On the other hand, some avoid exaggeration to the point of neglect, leading to a reductionist view. Wilayah is the essence of Prophethood and Imamate, and the Messenger of God (Peace Be Upon Him) and Imam Ali (Peace Be Upon Him), as observed in the physical realm, are its outward manifestations. When speaking of Wilayah, one must exercise great caution and care, ensuring that their approach is guided by research and logical foundations as implied in the narrations, rather than yielding to personal desires or the expectations of others. According to the Alawite narration: “I am a servant among the servants of Muhammad” (I am neither making a gesture nor a political remark, but rather expressing the essence of truth). Likewise, when asked by someone whether he loves Imam Ali (Peace Be Upon Him) more or Lady Fatima Zahra (Peace Be Upon Her), the Prophet (Peace Be Upon Him) replied, “Zahra is ‘more dear’ and Ali is ‘more noble.’”

This narration holds profound weight in the context of Wilayah. Similarly, the saying “I am the dot under the letter ‘B'” carries a significant meaning: the line is the manifestation of the dot, and the dot, when drawn, forms the line. The dot does not have angles or sides, though each side, angle, or line contains a dot. However, the dot itself has no dimension, highlighting the relative and conditional nature of its position.

It is essential to recognize that the degree of the Prophets’ status is tied to their Wilayah. Despite Prophet Ibrahim (Peace Be Upon Him) being the greatest of the Prophets, and though Prophethood is considered superior to Imamate, Imam Ali (Peace Be Upon Him) holds a greater degree of Wilayah. Imamate, too, has various levels and ranks.

Furthermore, it is part of the Wilayah of the Prophet (Peace Be Upon Him) that he is positioned in every realm and among all nations. According to the primordial creation of light, it is impossible for the final Prophet (Peace Be Upon Him) to be in a realm without a community, as he is always accompanied by his Ummah (followers).

The Prophet (Peace Be Upon Him) and Imam Ali (Peace Be Upon Him), due to the depth of their Wilayah, were not only close friends to each other, but they also had loyal and devoted friends.

Historical accounts indicate the deeply intimate relationship between Imam Ali (Peace Be Upon Him) and the Prophet (Peace Be Upon Him), to the extent that Aisha became sensitive about it. In Al-Yaqin by Sayyid Ibn Tawus, it is mentioned that the Prophet (Peace Be Upon Him) and Aisha were sitting together, and Imam Ali (Peace Be Upon Him) sat between them, causing Aisha to object, saying: “Sit on my lap.”

It is important to note that the Prophet (Peace Be Upon Him) and Imam Ali (Peace Be Upon Him) faced many obstacles, as the Prophet himself mentioned: “No Prophet has been harmed as much as I have.” Given the vitality and openness of the Prophet’s personality, had he not faced such opposition, what would have happened?

Bibliographic Details:

Main Author: Nekounam, Mohammadreza (b. 1327/1948)
Title and Creator Name: Imam Haqq; Zahra (Peace be upon her): Imam of Love; Hussain (Peace be upon him): Remarks on the Virtues of Lady Zahra (Peace be upon her) and Imam Sayyid al-Shuhada (Peace be upon him) / Mohammadreza Nekounam.
Publication Details: Islamshahr: Sobhe Farda Publications, 1393 (2014).
Physical Description: 88 pages; 9.5 × 19 cm.
ISBN: 978-600-7347-23-2
Cataloguing Status: FIPA
Note: The bibliography is provided as footnotes.
Subject Matter:

• Hussain ibn Ali (PBUH), the third Imam, 4-61 AH — Virtues.
• Fatimah Zahra (PBUH), 8? Before Hijra – 11 AH — Virtues.
  Library of Congress Classification: BP41/4/N8 1393
  Dewey Decimal Classification: 297.953
  National Bibliography Number: 3503097

Imam Haqq; Zahra 3, Imam of Love; Hussain 7

His Eminence Ayatollah Mohammadreza Nekounam (May God sanctify his soul)

Publisher: Sobhe Farda
Edition: Third Edition
Date of Publication: 1401 (2022)
Print Run: 5000 copies
Price: 150,000 Rials
Distribution Centre: Qom, Amin Boulevard, 24th Alley, Left Branch, Building No. 76
Phone for Distribution Centre: +98-025-32-90-15-78
Website: www.nekounam.ir
ISBN: 978-600-7347-23-2
Copyright Reserved by the Author

Preface

The concept of Wilayah (Divine Authority) is one of the most complex subjects for which no well-structured logical explanation has yet been provided. The principles and rules related to this topic have not been adequately elucidated. Occasionally, some express exaggerated notions about Wilayah, based merely on emotional or subjective feelings, without any logical foundation or evidence. On the other hand, some, under the guise of avoiding exaggeration, fall into excessiveness and neglect. Wilayah, in essence, is the inner core of Prophethood and Imamate, and both the Messenger of God (PBUH) and Imam Ali (PBUH) are the outward manifestations of this hidden Wilayah in the corporeal world. It is necessary to approach discussions on Wilayah with utmost caution, paying attention not to personal preferences or desires, but to engage in research with commitment, adhering to the logic and principles embedded in narrations. One should express their views according to this logic, not based on subjective inclinations.

The narration of Imam Ali (PBUH) that states, “I am a servant among the servants of Muhammad” is not a mere polite gesture or political consideration; rather, it is a true expression of purity and reality. Similarly, when the Prophet Muhammad (PBUH) was asked whether he loved Imam Ali (PBUH) or Lady Fatimah (PBUH) more, he replied: “Fatimah is the dearer, and Ali is the more honored” (Sahih). This narration holds significant weight in the discussion of Wilayah. Additionally, the narration stating, “I am the point beneath the Bā” also carries deep meaning, for the point, when extended, creates the line. This metaphor signifies that the essence of Wilayah is beyond physical dimensions and can only be understood through deeper spiritual insights.

It should be noted that the distinction in the degrees and ranks of the Divine Prophets is directly related to the intensity of their Wilayah. Although Prophet Ibrahim (PBUH) is the father of Prophets and holds a higher rank in Prophethood, his position is still lower compared to that of Imam Ali (PBUH) due to the latter’s more profound Wilayah. The same applies to Imamate, which has different ranks and degrees.

Moreover, the Wilayah of the Messenger of God (PBUH) extends to all realms and nations, as per the principle of divine creation of light, meaning the Prophet (PBUH) cannot exist in a realm without his nation. The Messenger of God (PBUH) and Imam Ali (PBUH), due to their profound Wilayah, were not only intimate friends but also had devoted followers.

Historical accounts describe the very close relationship between the Prophet Muhammad (PBUH) and Imam Ali (PBUH), to the extent that Aisha, the Prophet’s wife, became sensitive to it. In Al-Yaqin by Sayyid Ibn Tawus, it is reported that once, when the Prophet (PBUH) and Aisha were sitting together, Imam Ali (PBUH) sat between them, leading Aisha to object, saying: “Sit on my lap!”

However, one must recognize the numerous obstacles and challenges faced by the Prophet Muhammad (PBUH) and Imam Ali (PBUH). The Prophet (PBUH) himself said, “No prophet was harmed as much as I was” (Sahih). Had the Prophet (PBUH) not faced such trials and obstacles, what would have been the outcome?

The Prophet Muhammad (PBUH) and Imam Ali (PBUH) had devoted friends such as Miqdad, whose loyalty to Wilayah surpassed that of others like Salman. Miqdad was so immersed in the understanding of Wilayah that he never doubted the rightness of Imam Ali’s actions, even when he was compelled to pledge allegiance to an unjust leader, unlike others such as Salman, who hesitated. The greatness of Miqdad lay in his profound understanding of Wilayah.

Imam Ali (PBUH) too had an immense love and devotion towards the Prophet Muhammad (PBUH) that transcended human understanding.

Among the Prophet’s enemies, one of the worst was Abu Lahab, whose hatred was so deep that it angered God, as shown in the verse: “May the hands of Abu Lahab be ruined, and ruined is he” (Quran 111:1). Despite this, the Prophet (PBUH) still invited him to Islam and treated him with kindness, but Abu Lahab, upon hearing the Prophet’s words, would dismiss them, disrupting the gathering. Imam Ali (PBUH) too faced enemies like Muawiyah, Aisha, and Umar, but Aisha’s animosity was the most severe, particularly towards Lady Fatimah (PBUH).

How can it be that the fourteen Infallibles (PBUH) are so contradictory, with one expressing immense love while another harbors such hatred? We, after fourteen hundred years, consider ourselves as lovers, followers, and Shia of the Prophet Muhammad (PBUH) and Imam Ali (PBUH). If we had lived in that era, would we have had the same firm belief and unwavering loyalty as those who supported Imam Ali (PBUH) despite the challenges?

This preface does not intend to delve deeply into the concept of Wilayah, as exploring this topic requires a pure heart and substantial time. In this book, however, we aim to focus on the spiritual and divine virtues of Lady Fatimah (PBUH), not discussing the Wilayah of her or others, a subject which is often misunderstood even by those who consider themselves her supporters.

Reference to the Wilayah of Lady Fatimah (PBUH)

In Light of the Verse of Mubahila

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of the worlds, and peace and blessings be upon our master, Muhammad, and his pure family.

Safā says:

“O soul at rest, return to your Lord, pleased and pleasing to Him. Enter among My servants and enter My Paradise.” (Qur’an 89:27-30)

In this verse, the soul is described as being one of serenity, yet there is no mention of actions or worship; rather, it is the tranquil soul that is the focus. The two adjectives, “pleased” and “pleasing”, do not describe active satisfaction but refer to the intrinsic, true, and ultimate satisfaction of the soul. This is akin to the verse “God is pleased with them, and they are pleased with Him” (Qur’an 98:8), a state that only the saints of God and those with a tranquil soul can reach. This state is what makes them enduring, their purity preserved through time, drawing others towards the source of their purity.

We wish to approach the door of the noble Imam Hussein (a.s.). “Peace be upon you, O Aba Abdillah!” Imam Hussein (a.s.), even if you were martyred, even if you were alone, even if you faced great hardship, we ask that you grant us a portion of the love and purity you and your companions had. All the martyrs and their struggles are their own, but let us taste the love and purity you embodied. Imam Hussein (a.s.), from the deep, loving gazes you had for your companions, grant us even the slightest glimpse of your love. You looked at Hazrat Ali Akbar and observed the noble stature of Hazrat Abbas, yet tomorrow they will step into the battlefield, one by one, and never return. “O Allah, O Allah. Allahumma salli ‘ala Muhammad wa ‘ala Muhammad.” “O Allah, we ask You, by the mighty name of Your essence, through the right of Imam Hussein (a.s.), to grant us a good end. Increase our purity, sincerity, and love for Imam Hussein (a.s.). Make our people and our country more aligned with the values of Imam Hussein. Relieve the struggles of people, Muslims, and the Islamic world, and remove the troubles of the enemies of Islam.”

Reflections on the tranquil soul of God

In the name of God, the Most Gracious, the Most Merciful, all praise belongs to God, the Lord of all worlds, and the final outcome is for the righteous, and the fire is for the disbelievers. Blessings and peace upon our master, our beloved, the Prophet Muhammad, his pure and noble family, and curses upon their enemies.

As the wise One has said in His glorious book:

“O tranquil soul, return to your Lord, pleased and pleasing to Him. Enter among My servants and enter My Paradise.” (Qur’an 89:27-30)

This verse in Surah Al-Fajr refers to Imam Hussein (a.s.), as the whole surah speaks of him, beginning with “By the dawn” and ending with “enter My Paradise.” It refers to his soul’s state, the “tranquil soul”, which is full of purity, nobility, and goodness, attracting only pure souls. Throughout the history of the prophets from Adam to the final Messenger, none had companions as pure as those who stood with Imam Hussein on the day of Ashura. Even Prophet Muhammad (s.a.w) witnessed challenges from within his own household, but on the battlefield of Karbala, every companion, from Habib ibn Mazahir, the elderly warrior, to Ali Asghar, the infant, stood alongside him with unwavering loyalty. The women too, all fiercely supportive, stood with him, none hindering Imam Hussein’s mission. Karbala was a university of spiritual excellence, attended by three innocent Imams: Imam Hussein (a.s.), Imam Zayn al-Abidin (a.s.), and Imam Baqir (a.s.). Imam Hussein (a.s.) was so sure of his mission that he took his family along with him, calling them all toward God. This certainty belongs to those who focus on their inner truth, not the external world.

Contrarily, some spend fifty years accumulating material wealth, unwilling to part with it upon death, and may even struggle with God. These are the people who, at the time of death, argue not with the angel of death but with God, saying, “There is no one more unjust than God who wants to take all my wealth away,” in disbelief. Such people do not approach their Lord with peace; they enter the afterlife resisting.

It is the saints of God, however, who approach their Lord with total peace and trust, and this can be seen in their blessed countenance. For instance, Imam Hassan (a.s.) had a divine countenance, but the mark of Imam Hussein (a.s.) is an unshakable serenity—a tranquility of the soul that grows brighter and purer as the day of Ashura draws nearer. His enemies, even as they saw his torn body, could not bear to look at it. His martyrdom was not the result of weakness.

Likewise, the steadfastness of Hazrat Abbas (a.s.) was evident in his form. When struck with an iron pole, it was not from seeing his face but from behind. Had anyone dared look at his face, they would have been struck with awe and fear. His beauty was not in his features, but in his towering stature and powerful presence, a figure whose nobility deterred anyone from facing him in combat. Imam Hussein (a.s.) did not send him to battle for fear the enemy would have no chance. Instead, he asked Hazrat Abbas (a.s.) to bring water for the children, because Hussein (a.s.) was ready for martyrdom himself.

It is the tranquility of the soul that defines the saints, who fear neither death nor enemy, for they see only the truth. They are immersed in pure love for the Almighty, love without conditions or doubt, a love that assures their soul’s tranquility. This is the essence of “O tranquil soul, return to your Lord, pleased and pleasing to Him.”

Indeed, in the Qur’an, it is only this verse that speaks of God’s paradise in such a personal and intimate manner, inviting the soul to enter His abode. Other verses speak of the paradise with rivers flowing beneath and virgins in tents, but here, it is “My Paradise” that is mentioned, a paradise to which only those whose souls are at peace can enter.

May Allah grant us to be among those who attain His peace and may we be reunited with Imam Hussein (a.s.). Blessed are those who, like the martyrs of the revolution, depart in the certainty of God’s love and arrive at their destination, seeing the truth as it is revealed to them. We pray that Allah keeps us firm on the path of righteousness, as the trials of the world and the hereafter await all but the chosen ones. May we be among them, and may we always find our strength in God.

“O Allah, send blessings upon Muhammad and the family of Muhammad.”

The noble verse refers to the heart as a kind of page, upon which everyone in this world leaves their mark. It is crucial to consider which Imam’s mark and seal are imprinted upon it, for on the Day of Judgement, each person will be identified by the mark and seal of their Imam. This is especially important for the youth, who must be mindful of what they write upon the tablet of their soul. It should not be the case that they, like children, take the pen without rational purpose, drawing chaotic lines, or like the illiterate, write words laden with errors. The best course of action is to entrust this inscription to a rightful Imam, so that His seal may be imprinted upon it.

The verse in question states: “On the Day when We will call every people by their Imam.” On that Day, every individual will be identified by their Imam, and recognition will not be difficult, for each will be known by their Imam. This verse says that God will call His servants: “We call” — a collective calling: “Every group of people” will be called not by their names, but by the name of the Imam they follow. For example, the followers of Imam Husayn will be called forth with the cry of “Ya Husayn,” some will rise at the call of “Ya Zahra,” while others will respond to the call of “Ya Ali,” and still others will rise at the sound of “Ya Allah.”

However, in this chaotic world, we must ask ourselves: In which camp or faction do we stand, and by which group will we be recognised? In a world with billions of people, many are lost, suffering from spiritual and psychological ailments, following false Imams, whose marks upon their hearts are akin to the scribbles of a child or the mistakes of the illiterate. It is fortunate for those whose mothers raised them on the milk of the remembrance of “Ya Husayn” and who now, by God’s grace, find purity in their souls, walking the path of truth. Recognising the true Imam and aligning with His cause is the first step. Though this recognition is honourable, it should not lead to arrogance or licentiousness, a mentality often seen in some Christian supremacists who claim: “We have a Messiah who was crucified to atone for our sins, so do as you please.”

The Qur’an states: “Whoever is given their book in their right hand, they will read their book, and they will not be wronged in the least.” [36]

Thus, anyone whose deeds are handed to them in their right hand will read their own record, and not even the smallest injustice will be done to them. We should note that the verb “Ootiya” in the beginning of this verse is in the passive voice, and it does not specify who gives the book to the individual. Is it the Imam of the person, the angels, or the guardians of Paradise? However, the latter part of the verse clarifies: “They will not be wronged in the least.” Every individual will be judged according to their actions, and one of the rules is: “Whoever is given their book in their right hand” will be held accountable for their deeds: “They will read their book.” In other words, they will read their own book themselves, and not an angel will be appointed to read it for them. This is because if they read it themselves, they will not be able to claim that the reader made a mistake in interpreting it. God says: “I accept you, now read it yourself!” And how difficult it is for a person to read their own record before the divine justice!

At that moment, they will recognise all the grammatical and moral mistakes they have made, and will be ashamed of the errors their false Imams have imprinted upon their hearts. This reckoning is for those who have their deeds handed to them in their right hands, and no one can claim that because they follow Imam Husayn, they will be exempt from reckoning and not be questioned. Even such a person will be held accountable for every prayer they missed or every injustice they committed.

One who claims to follow Imam Husayn must be careful not to cause harm to the Imam through their actions. They should ensure that they do not cause sorrow or shame to their Imam on the Day of Judgement. One must strive to live in such a way that their actions reflect pride in following the Imam. For example, a person who does not show respect to their family or does not honour their children cannot be said to live according to the example of Imam Ali. It is stated about Imam Ali that “When he entered his house, he was like a child,” meaning he would act gently and kindly with his family. His authority and stature were only evident in public, where he was a strong leader, but at home, he showed tenderness and care.

Family members should find peace and the ability to speak their hearts to him, consult with him, ask questions, and even criticise or engage in dialogue with him. A person who is harsh and dictatorial in their family life only claims to love the Ahlul Bayt, but does not follow their example. Such a person will not be included in the group whose deeds are handed to them in their right hand, because they are not worthy of it. Therefore, the verse: “Whoever is given their book in their right hand” does not apply to them; they belong to a different group.

The third group, mentioned in the latter part of the verse: “And they will not be wronged in the least,” refers to those whose actions are entirely misguided. The verse also uses the passive form of the verb, and it is not clear who will be their reckoner. These individuals are blind of heart, led by false Imams, and remain lost in their mistakes. They are the ones referred to in the verse: “And whoever is blind in this [world] will be blind in the Hereafter and even further astray.” [37]

These individuals, who engage in all sorts of injustices in this world, will find only confusion and misguidance in the Hereafter. Their blindness will be even worse in the next life.

On that Day, when every group is called by their Imam’s name, many will find themselves lost, without an Imam to guide them. They will stand in the scorching heat of the Day of Judgement, waiting, hoping to recover their lost sense of direction. Have you ever seen a lost child, unable even to remember their parents’ names?

Young people, endowed with energy and strength, should be vigilant in the choices they make, as they will one day lose their youth. In the face of the weak and oppressed, they should be humble and gentle, and if they are wronged, they should forgive. The conduct of every young person should reflect the example of the noble Imams, so they may be recognised by their affiliation to them.

In summary, there are three categories of people on the Day of Judgement: one group follows the true Imam and has a righteous record, their deeds given to them in their right hand. Another group claims to follow the truth, but lacks righteous actions. The third group neither has a claim nor righteous deeds, and will be lost and confused.

Alhamdulillah, our gathering is from the first group, those who firmly stand by the rightful Imamate of the Ma’sum Imams and uphold the true teachings of the Ahlul Bayt. We have no place other than in the presence of the Ahlul Bayt.

A noble individual once related:

“I was in great distress and sadness. I stood before the shrine of Imam Ali ibn Musa al-Ridha and said, ‘I will not enter the shrine, I will not perform the visitation. I have only come to express that I am not satisfied with my condition, and I ask You to solve my problems.’ After that, I turned to leave, but as I walked, I looked back at the dome and thought to myself: ‘I have no place to go other than this house.’ I turned around and went back to the shrine and said: ‘Imam, whether You grant my wish or not, I have no other place to go.'”

Similarly, on this Arba’een of Imam Husayn, we have come under the tent of Imam Husayn and say: “We have nowhere else to turn. You are our only hope. If we have made mistakes in our deeds, assist us in rectifying them. We may not have been in Karbala, but we know You, and we are with You.”

Although we hear only the stories of Karbala, we are aware of the oppression of Yazid against the children of Imam Husayn, so much so that even he, in his malevolence, grew weary and instructed his wives: “Take the children away.” For nearly a month, the children of Imam Husayn were held captive in the land of the enemy. They did not visit Karbala until later, and we have no evidence of them going to Karbala on the first Arba’een. Only one person, Jabir ibn Abdullah al-Ansari, went to Karbala on this day to perform the visitation. He was a reliable narrator of the Shia, and upon arriving near the banks of the Euphrates, he washed and donned the ihram to visit Imam Husayn. He was blind, but his companion Atiyyah guided him to the grave of Imam Husayn. Jabir placed his hand upon the grave and said, “Peace be upon you, O Aba Abdillah.” He then collapsed in a faint. Upon regaining consciousness, he called out for Husayn, but received no answer. He cried out: “A beloved does not respond to the call of his beloved!” But then, realising the horror of the situation, he lamented: “How can Husayn answer, when his body has no head, no limbs, no life?” “Peace be upon you, O Aba Abdillah.”