which are difficult and complex, is disbelief
Imam Abu Ja’far (a.s.) says that the Messenger of Allah (s.a.w.a.) declared,
“Verily the traditions of Aale Muhammad (a.s.) are difficult and complex. None will believe in them except a proximate angel or a sent messenger or a servant whose heart has been tested by Allah for faith. So whenever a hadees from Aale Muhammad (a.s.) comes to you towards which your hearts are inclined and you are cognizant of it, accept it. But if your hearts tremble on hearing it and you dislike it, refer it to Allah, the Messenger and the Knowledgeable from the Aale Muhammad (a.s.). Verily, he is destroyed who on hearing such a hadees cannot bear it and says, ‘By Allah! This is not the truth, By Allah! This is not the truth.’ Denying is disbelief.”
1. Al-Kaafi, vol. 1, p. 401, H. 1
⦁ Al-Burhan fee Tafseer al-Quran, vol. 5, p. 858, H. 14089
⦁ Behaar al-Anwaar, vol. 2, p. 189, H. 21
Reaction of Imam Jawad (a.s.) while remembering the masaeb of Janabe Zahra (s.a.)
It is narrated in the book, Dalaael al-Imamah of al- Tabari from Zakariyyah b. Adam who narrated the following incident.
(a.s.) when his son, Imam Muhammad al-Jawad (a.s.), who was less than four years old, was brought to him. When he was brought in, he struck his palms upon the ground and raised his head towards the heavens and remained engrossed in deep thought for a long time.
Seeing this, Imam al-Reza (a.s.) asked him, “May I be your ransom! What are you thinking about?”
Imam al-Jawad (s.a.) replied,
“I am engrossed in thought regarding the sufferings that befell my mother, Fātemah (s.a.). By Allāh! I will bring out those two men from their graves and burn them and then scatter their ashes into the seas.”
Hearing this, Imām Ali ibn Musa al-Reza (a.s.) asked his son to be brought closer to him and then he kissed him on his forehead and said,
“May my parents be your ransom! You are worthy for this affair (Imāmat).”
[House of Sorrows, p. 161]
Allah guides whomsoever He wishes
Masoodi – the reputed historian – records on the authority of Himyari that the slave of Imam Jafar Ibn Muhammad (a.s.), Muhammad Ibn Saeed, reports that after the martyrdom of Imam Muhammad Taqi (a.s.), Umar Ibn Faraj al-Rukkhaji (may Allah curse him) came to Medina from Hajj.
(It should be noted that this Umar was the real brother of Muhammad Ibn Faraj who was a great Shiite scholar and companion of the Imams (a.s.). Indeed Allah guides whomsoever He wishes).
Umar collected the enemies of the Ahle Bait (a.s.)
from the people of Medina and instructed, ‘Guide me to an enemy of the Ahle Bait (a.s.) who is an expert in Quranic sciences, Arabic literature and other sciences so that I can hand over this child, Imam Ali Naqi (a.s.) to him in order to teach him and prevent the Rafizis from meeting him.
They introduced him to Abu Abdillah Junaidi, an expert in the aforementioned sciences, who was notorious for his enmity and hatred towards the Ahle Bait (a.s.). Umar invited him, conferred him with worldly bounties and said, ‘The Emperor has ordered you to educate this child and not to allow his Shias to meet him.’
Junaidi agreed and imprisoned Imam Ali Naqi (a.s.). He appointed a man from Basra to monitor Imam (a.s.) but kept the key of the place only with himself. Imam (a.s.) was in his captivity for a considerable period of time. Thus, it was almost impossible for the Shias to frequent Imam (a.s.) and ask him their queries.
One Friday, I (Muhammad Ibn Saeed), met Junaidi, greeted him and asked him, ‘How is that Hashemi boy?’ He frowned and retorted, ‘You call him a boy? You should call him an old Hashemi man. You know that there’s none in Medina more learned than me. But by Allah! When I pose the most difficult of questions in Arabic literature to him (a.s.) thinking that I will stump him with my queries, he starts answering in such a way that I start learning many things from him. People are under the impression that I am teaching him but the fact is the other way round.’ Hearing this, I just departed from him as I have not heard anything.
After a few days, I met him again and asked, ‘How is that Hashemi youth?’ He responded, ‘Please don’t ask me about him. By Allah! He is the best inhabitant of earth and the most superior of Allah’s creatures. When he (a.s.) expresses his desire of going home, I tell him to learn some chapter of the Holy Quran. He asks, ‘Which chapter?’ I mention a very lengthy chapter
where he has not even reached. But he starts reciting it in such a beautiful voice – similar to that of Prophet Dawood (a.s.) – that I have never heard anybody reciting in a sweeter voice. When his father died in Iraq, he was a child. Thereafter, he was put in the company of black slave girls. Hence, I am stunned from where he has learnt all these things.’
After a few days, when I met Junaidi, I realized that he had become a Shia and believed in the divine Imamate of Imam Ali Naqi (a.s.).
(Isbaat al-Wasiyyah, pp. 230-231)
Dream of Sayyedah Sakinah, daughter of Imam Husain (a.s.)
Sayyedah Sakinah (a.s) relates, that on a Thursday I dreamt in Syria, then she relates a lengthy dream and at it’s conclusion, she says, that I saw a woman in my dream seated on a Camel-litter with her hand upon her head. I inquired as to who she was and was answered that, “She is Fatemah (a.s), the daughter of Mohammad (s.a.w.s), the daughter of the Messenger of Allah, your grand-mother”. I told myself, “By Allah! I should go to her and relate to her all that they have done to us”, saying this I ran towards her. I sat in front of her and started weeping, and then I said, “O dear Mother! They withheld our rights. O dear Mother! They scattered our group. O dear Mother! They violated our sanctity. O dear Mother! By Allah! They killed my father Husain (a.s.)”. She replied, “O dear Sakinah! Remain silent, for it cuts my heart-vein. This is the shirt of your father that I have preserved until I meet Allah alongwith it”.
Khyber is a township 90 miles north of Medina, in a harra or volcanic tract, well-watered with many springs issuing forth from its basaltic rocks. It has an excellent irrigation system and produces rich harvests of dates and grain.
Long before the time of the Prophet of Islam, the valley of Khyber and other valleys in its north and south, were colonized by the Jews. As noted before, these Jews were not only the best farmers of the country, they were also its leaders in industry and business, and they enjoyed a monopoly of the armaments industry.
In the times of the Holy Prophet (s.a.w.a.), the best arsenals of Arabia were all in Khyber. Those Jews who had been banished from Medina, had also resettled in Khyber, and they were noted for their skills in metallurgy