English
Monday 27th of June 2016
  • Martyrdom of Imam Ali, His Life, Achievements and Merits

    Ali bin Abu Talib (A.S.) was the cousin and son-in-Law of Prophet Muhammad (S.A.W.). It is outside the scope of this presentation to record the numerous achievements and merits of Imam Ali (A.S.). His exalted personality is such that even the most learned scholars are at a loss to fathom his greatness. His birth: The miraculous circumstance of Imam Ali’s birth gives us an indication of his unique position in relation to Allah (SWT). Imam Ali was born in 600 A.D., on the 13th of Rajab, within the holy precincts of the Kaba, the house of Allah in Mecca, Saudi Arabia. His mother, Fatima binte Asad, experienced labor pains and walked towards the Holy Kaba. Its wall miraculously split, she entered the sanctuary, and the gap sealed itself behind her. Onlookers panicked and rushed to enter it, but could not unlock the door. She emerged three days later, after the baby was born. The Holy Prophet (S.A.W.) was the first person besides Ali’s mother to hold the newborn in his arms, and when Ali opened his eyes, it was the face of the Holy Prophet (S.A.W.) that he first saw. In the history of the Kaba, this is the only known instance of a person being born within its holy precincts. His ancestry: Ali’s father was Hazrat Abu Talib, the chief of the Hashemite tribe and an uncle of the Holy Prophet (S.A.W.). Thus, both of Imam Ali’s parents were of noble ancestry, belonging to the tribe of Banu Hashim. His early life: When Imam Ali was five years old, the Holy Prophet (S.A.W.) took him under his care in order to ease the financial burden on his uncle Abu Talib, as well as to repay him for the favors he had received from Abu Talib. Imam Ali later said that he was attached to the Holy Prophet (S.A.W.) like a baby camel attached to its mother. When the Holy Prophet (S.A.W.) received his ministry, Imam Ali was the first male to accept his invitation to Islam. According to his own account he prayed with the Prophet (S.A.W.) for several years before the Prophet openly proclaimed his mission. Ali slept on the Prophet’s bed: The idol worshippers of Mecca had plotted to kill Prophet Muhammad (S.A.W.) in order to prevent his message of monotheism from spreading. The Holy Prophet (S.A.W.) was informed by Allah (SWT) of the plot, and decided to make Hijra (migration), for the sake of Allah (SWT) to the city of Medina, so as to carry on his mission. He asked Imam Ali, his young cousin, to sleep in his bed in order to distract and confuse the assassins and allow him time to escape. Imam Ali gladly accepted this responsibility, risking his life so that the Prophet’s life would be saved. Imam Ali slept soundly, surrounded by the drawn swords of the Prophet’s blood-thirsty enemies. When asked later on in what state he had spent that night, Imam Ali replied that he had never slept so peacefully before in his life! Allah was so pleased with this exemplary act of sacrifice that He revealed the following verse of the Qur’an: “And there is the type of man who gives his life to earn the pleasure of Allah; and Allah is full of kindness to (His) servants.” (2:207) The renowned historian Jalaluddin Suyuti writes in Tarikh al-Khulafa, or The History of the Caliphs, on the authority of Hazrat Ibn Abbas, that in the Qur’an, three hundred verses have been revealed concerning, and in praise of, Ali. Scholars, historians, and leaders of all faiths and beliefs the world over have written extensively on the merits of Imam Ali. Two landmark events. During the ministry of the Holy Prophet (S.A.W.), two events in particular shed light on the unique distinction and position of Imam Ali. One occurred at the very beginning of the Holy Prophet’s (S.A.W.) mission, and the other was near the end of the Prophet’s life. The Feast of Dhul ’Asheera. In the fourth year of his ministry, the Holy Prophet (S.A.W.) was instructed through the Qur'anic revelation to warn his near relatives and proclaim to them the oneness of Allah (SWT), to let them know his own position as the last messenger of Allah (SWT), and to invite them to Islam. The verse begins: “And warn thy nearest kinsfolk.” (26:214). He invited the respected elders of the Quraish tribe to a well-prepared feast, and afterwards invited them to Islam. He furthermore announced that the first among them to accept his message and be his aide and helper in his prophetic mission would become his heir and successor. Those who were present sat in silence. Imam Ali, then a young teenager, stood up and declared that he would accept the Holy Prophet’s (S.A.W.) message and be his helper. Twice, the Holy Prophet (S.A.W.) asked Imam Ali to sit down, and then invited any of the others, but to no avail. At the third appeal, Imam Ali stood up again and boldly volunteered to take the responsibility. This time the Holy Prophet (S.A.W.) smilingly declared Ali to be his successor and helper. In the words of the famous historian, John Devonport, the Holy Prophet (S.A.W.) threw his arms around the courageous youth, and pressed him to his bosom, declaring, “Behold, my brother, executor of my will, and my successor! All of you should listen to him and obey him.” Those in attendance laughed and ridiculed the Holy Prophet (S.A.W.), and furthermore taunted Abu Talib by saying that he had just been commanded to listen to and obey his own son. Yet, true to his word, Imam Ali protected, defended, and followed the Holy Prophet (S.A.W.) like a shadow, shielding him from enemies and being ever-ready to give his life in the service of Islam. Whenever others deserted the Holy Prophet (S.A.W.), Imam Ali remained with him. The event of Ghadir-e-Khum. In the 10th year after Hijra, when the Holy Prophet (S.A.W.) was returning from his last Hajj, known as the Farewell Pilgrimage, he received this revelation brought by the Angel Gabriel at a valley known as Ghadir-e-Khum: “O Apostle! Proclaim that (message) which hath been sent down to thee from thy Lord. If thou did not, thou wouldst not have fulfilled and proclaimed His (entire) message! And Allah will defend thee from the mischief of men, for Allah guideth not those who reject faith.” (5:70). Upon receiving this verse from Allah (SWT), the Holy Prophet (S.A.W.) immediately halted the journey and called back all those who had gone ahead, and waited for those still behind. He then delivered what is known as “the Last Sermon.” He forewarned that his end was near, and recounted his services to the Muslims, their duties to Allah (SWT), and their obligations to one another. Towards the end of this sermon, he asked, “The Almighty Allah is my Maula (master) and the Maula of all those who believe, and I am similarly the Maula of all those who believe, and I have more right over the believers’ lives than they have on their own selves; do you believe in this claim?” All of them replied in one voice, “Yes, O Messenger of Allah!” Twice more he asked this question, and twice more he received the same reply. At this point, he solemnly declared, “Then hear and remember: of whomsoever I am the Maula, this Ali is also his Maula! He is to me what Aaron was to Moses. O Allah! Be a friend to him who befriends him and enemy to him who opposes him! Help those who help him and frustrate those who frustrate him!” While he was saying these words, he raised Imam Ali in his arms above his head so that all those in the gathering may have a look at the man who was to be their Maula. Thereupon, the Holy Prophet (S.A.W.) received this final revelation of the Qur’an from Allah (SWT): “This day have I perfected your religion for you, and completed My favor upon you, and have chosen for you Islam as your religion!” (5:3). After this, the Holy Prophet (S.A.W.) had a tent erected, and inside this tent Imam Ali was seated, so that people could enter and pay homage to him and address him as Ameer-ul-mu’mineen (Commander of the Faithful). History records that the first person to congratulate and address him was Umar ibn al-Khattab who said, “Congratulations, O son of Abu Talib! Today you have become my Maula and the Maula of every believing man and woman.” (This particular event has been recorded in Imam Ahmed ibn Hanbal’s Musnad, v. 5, p. 281, and Imam al-Ghazzali’s Sir-ul-Alameen. Maulana Askari Ja'fari states that 153 famous authors have recorded the event of Ghadir-e-Khum in their works.) Statements of prominent scholars regarding Imam Ali (A.S.): Ibn Abil Hadid, the well-known Egyptian commentator on the book Nahj al-Balagha (The Peak of Eloquence), says that Ali had a personality in which opposing characteristics had so gathered themselves that it was difficult to believe that such a combination could manifest itself in a human being. He was the bravest man and boldest warrior that history could cite, and while such brave persons are almost always hard-hearted, cruel, and blood-thirsty, instead Ali was kind, sympathetic, responsive, and a warm-hearted person. These are the qualities of one who is pious and God-fearing. He was friendly with the rich, poor, educated, and ignorant alike. He had a tender spot in his heart for every downtrodden, crippled, widowed, or orphaned person. He was always seen smiling and giving happy greetings, and was known to be very witty and could not be overcome in debate. Once, in a discussion about Imam Ali, Abdullah ibn Ahmed ibn Hanbal made the remark that the seat of the Caliphate did not bring any honor and glory to Ali, but was itself honored and glorified because of Ali. Allama Askari Ja'fari adds: “The world cannot quote an example, other than that of Ali, who was a first-class warrior and marshal, a philosopher and moralist, and a great teacher of religious principles and theology. The study of his life shows that his sword was the only help which Islam received during its early days of struggle and wars of self-defense. For Islam, he was the first line of defense, the second line of defense, and the last line of defense.” Imam Ali on the battlefield The Battle of Badr: This battle alone provides an adequate example of Ali’s courage, valor, and unmatched fighting skills. It is hardly an exaggeration to say that he alone was responsible for the victory in that battle. This battle took place in the month of Ramadan, 2 A.H., 624 A.D. About 1,000 Meccan Quraish warriors challenged some 313 ill-prepared and poorly equipped Muslims; the gross mismatch was obvious. In the ensuing battle, Imam Ali (A.S.) killed several famous Arab warriors, sending a wave of fear through the enemy ranks and dashing their hopes of victory. The Meccan army retreated in shameful defeat. A total of 70 of the enemy soldiers had been killed and 36 of them had fallen to Ali’s sword. The Battle of Uhud: This battle took place in the following year. The Quraish of Mecca mobilized a large army and returned to avenge their defeat at the hands of the Muslims. Initially, the Muslims were victorious. However, due to the greed and disobedience of some of the Muslim soldiers, who abandoned their posts and ran to collect the spoils of war, the enemy had time to regroup and launch a new offensive, overpowering the defensive lines of the Muslim army. Panic ensued as there was a cry that “Muhammad is dead!” Upon hearing these cries, even more of the Muslims fled the battlefield in confusion and fear. Only four faithful and brave soldiers and companions of the Holy Prophet (S.A.W.) remained by his side to protect him. They were Ali, Hamza, Abu Dujana, and Zakwan. At one point Ali alone was defending the Holy Prophet (S.A.W.). Ali beckoned to the Muslims that the Holy Prophet (S.A.W.) was alive, and to return to their duty. Thereafter, the Muslims regrouped and defeated the enemy. Imam Ali killed 28 renowned Arab warriors and received 16 wounds. The Prophet himself was injured. Had it not been for Ali, the Holy Prophet (S.A.W.) would have been killed. Later on, the Holy Prophet (S.A.W.) informed the Muslims that Angel Gabriel was there on the battlefield, loudly praising Ali with these words: “There is no braver youth than Ali, and there is no better sword than Zulfiqar!” (The name given to Ali’s famous two-pronged sword). This is event is recorded in Waqudi’s “History of the Prophets,” and in Tabari’s “Tarikh”. The Battle of the Trench (Ahzab): In the 5th year after Hijra, the Meccans returned with 10,000 soldiers, determined once and for all to wipe out Islam. The Holy Prophet (S.A.W.) ordered that a trench be dug around the camp of the Muslim army, in order to protect his small force of 2,000 fighters. In command of the Meccan army was Amr ibn Abdul-Wudh, a fierce and mighty warrior who was as renowned and feared in Arabia as equal to the great Persian warrior Rustum. He and several of his brave companions managed to jump their horses across the trench and challenged the Muslims to hand-to-hand combat. One by one, Amr called out the names of some of the most well-known individuals and companions of the Prophet in the Muslim camp and challenged them to duel, but they did not respond, being frozen by fear. Only Imam Ali stood up with the will and resolve to accept Amr’s challenge. But the Holy Prophet (S.A.W.) did not allow him to fight. Finally, Amr taunted the Muslims collectively, and the Holy Prophet (S.A.W.) in particular, as cowards unwilling to put their faith to the test. He threw a spear directly at the tent of the Holy Prophet (S.A.W.) which pierced his tent. Ali was finally granted permission by the Holy Prophet (S.A.W.) to go out and fight Amr. The Holy Prophet (S.A.W.) declared, as he sent Ali out to fight, “Today, faith in embodiment is facing infidelity in embodiment.” Many of the Muslims, thinking that Ali was no match for Amr, came out to look at Ali’s face for the last time. In the ensuing duel however, Ali killed Amr as well as two other renowned enemy warriors. The remaining ones who had jumped the trench fled back to their own ranks. The Meccans besieged the Muslim camp for several days and finally retreated from the battlefield due to dwindling supplies, adverse weather, and low morale. Thus, it was Imam Ali alone who was responsible for demolishing the morale of the enemy and securing victory for the Muslim warriors. The Battle of Khyber: In the 7th year after Hijra, the Muslims marched against the rebellious Jewish clan which was holding the fortress of Khyber. On two successive days the Holy Prophet (S.A.W.) sent the Muslim army under the leadership of a different commander from among his Sahaba, but in both instances the Muslims came back defeated. Al-Bukhari and Muslim have recorded in their Sahih collections that on the eve before the third day of battle, the Holy Prophet (S.A.W.) announced, “Tomorrow, I shall give the standard (flag) of Islam to a man who loves Allah and His Messenger, and Allah and His Messenger love him.” He also added that it would be to the man “...who is brave, who would not show his back to the enemy, and would not return without success.” Every soldier in the Muslim army went to sleep that night pondering who that man would be, and praying that the honor would be bestowed on him. The next morning, the Holy Prophet (S.A.W.) called for Imam Ali, gave him the standard of Islam, and sent the army out under his command. Ali fought and killed the mighty and dreaded warrior Mehrab, as well as several other highly reputed enemy warriors. He also broke open the door of the fortress single-handedly and flung it across the moat so that the Muslim army could enter and secure the fortress. When Ali victoriously returned, the Holy Prophet (S.A.W.) embraced him and showered him with praises, including these words: “...Ali, you will be nearest to me on the Day of Judgment; you will be next to me at the Fountain of Kauthar; your blood is my blood, your flesh is my flesh, your friendship is my friendship, and your enmity is my enmity; a war against you is a war against me!” The Marriage of Imam Ali. Imam Ali’s marriage with Hazrat Fatima, the daughter of the Holy Prophet (S.A.W.), took place in the 2nd year after Hijra. Whereas the Holy Prophet (S.A.W.) had refused many proposals for her from prominent and wealthy companions, he was delighted when Ali approached him asking for his daughter’s hand, and said that it was a welcome and happy proposal. The Holy Prophet (S.A.W.) also later informed the Muslims that since he had no male heir, Allah (SWT) decreed that his progeny would issue forth from the union of his daughter Fatima with Ali. On the occasion of their marriage, the Holy Prophet (S.A.W.) prayed to Allah (SWT) with these words: “O Allah! Bless both of them, sanctify their progeny, and grant them the keys of Thy beneficence, the treasures of Thy wisdom and Thy genius, and let both of them be a source of peace and blessing to my people.” Addressing Imam Ali, the Holy Prophet (S.A.W.) said, “Fortunate are you indeed! Of all the virtuous women of the world, your wife is the queen!” Then turning towards Fatima, he said, “Of all the virtuous men of the world, your husband is the king.” To both of them he said, “May Allah keep you pious and chaste and bless your children. Verily, I am a friend to him who befriends you, and an enemy to him who is your enemy.” Ali as Caliph and ruler: After the death of the third Caliph, Ali (A.S.) was literally forced to accept the position of the Caliph. He did so reluctantly on the condition that he would rule strictly by the true Sunnah of the Prophet (S.A.W.) and by the ordinances contained in the Qur’an. He immediately removed the corrupt regional governors of the Islamic empire, and demanded honesty, integrity, accountability, and compassion from the government officials. He himself adopted an extremely austere lifestyle. When he appointed Malik-ul-Ashtar as governor of Egypt, he issued orders to him as to how he should deal with various personalities, the poor subjects, and how to handle various situations. He emphasized on fearing God, and honesty, justice, and humility. The famous Arab Christian scholar, jurist, and philosopher Abdul Maseeh Anthaki says that this order of Imam Ali established a far superior code of administration than the one handed down by Prophet Moses. He congratulated Ali for establishing those principles. Please refer to Nahjul Balagha, Letter No. 53 (An Order to Malik-ul-Ashtar). His letter to Osman Ibne Haneef, the Governer of Basra, gives us an indication of Imam Ali’s philosophy and his administration. Here are a few excerpts from that famous letter: “Ibne Haneef! I have received information that a person of Basra invited you to a dinner and you immediately accepted the invitation. And very sumptuous meals were served there. I am sorry to hear the news. I never expected that you would accept invitation from a person who invites big officers and rich people and from whose door the poor and hungry are turned away rudely. Look carefully into the things you eat. If there is even a shade of their being obtained unlawfully, then throw them away. Only eat such things about which you are perfectly certain that they are obtained in honest, lawful, and virtuous ways.” “Now look at your Imam and leader. In this world he has satisfied himself and is content with two old, coarse, and worn out garments to wear, and two pieces of bread a day. It is not possible for me to satiate myself when there are people around me whom hunger and thirst keep restless and writhing.” “O’ Ibne Haneef! Fear Allah and be content with the bread that you get with lawful means, so that you may be exempted and freed from the fire of hell.” Please refer to Nahjul Balagha, Letter No. 45. His martyrdom: During his brief rule of about 6 years, Hazrath Ali had to deal with corruption, rebellion by his Governors and officials, and treachery by his own followers. He fought several wars to defend his principles and to maintain the integrity of the Muslim Empire. He died a martyr at the age of 63 on the 21st of the month of Ramadan, 40 A.H., after being mortally wounded by a Kharijite while he was praying in the mosque at Kufa. His words when he was struck with the sword were: “I thank thee O’ Lord for rewarding me with martyrdom. How kind and Gracious of Thee. May Thy Mercies further me to the Glory of Thy realm.” His knowledge: Prophet Muhammad (S.A.W.) said this about Imam Ali (A.S.): “I am the City of Knowledge, and Ali is the gate.” He also said: “Verily the Holy Qur’an is revealed on seven letters (levels) of which there is no letter which has not a manifest (exoteric)and a latent (esoteric) meaning, and verily Ali Ibne Abi Talib, with him is the (knowledge of) manifest and the latent (of it.)” Sahih al-Bukhari & Suyuti’s Itqaan. The above two Hadiths speak volumes about Ali’s knowledge. His vast field of knowledge included biology, medicine, astronomy, the origin of universe (please refer to his famous sermon number one in Nahjul Balagha), philosophy, Islamic jurisprudence, mathematics, rhetoric, and more. He made major contributions to developing the grammar of the Arabic language. Nahjul Balagha: The title of this book means “Peak of Eloquence.” It was compiled by Syed Razi and contains sermons, letters and sayings of Imam Ali. It is said that its subject matter is next only to the Qur’an in eloquence, guidance, and knowledge. It is a book that is not only beneficial to Muslims but to all mankind. His code of administration as documented in Nahjul Balagha was quoted in the United Nations by the U.N. Secretary General in the year 2002 during a meeting of the Arab Development Fund. He advised the rulers and government officials to follow the principles contained therein as a role model of governance. By: Syed Hasan Akhtar Austin, Texas

  • Dua Iftar

    Iftar, refers to the evening meal for breaking the daily fast during the Islamic month of Ramadan. Or a meal served at the end of the fasting day during Ramadan, to break the day's fast. Literally, "breakfast." Iftar during Ramadan is often done as a community, with Muslims gathering to break their fast together. The time for Iftar is 12 to 15 minutes after Sunset. It is better to offer 'Magrib Namaz/salat' and then break ones fast, preferably with water, milk or dates. The following Dua may be recited at the time of breaking one's fast: اللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ ALLAAHUMMA LAKA S'UMTU WA A'LAA RIZQIKA AFT'ARTU WA A'LAYKA TAWAWKKALTU O my Allah, for Thee, I fast, and with the food Thou gives me I break the fast, and I rely on Thee بِسْمِ اللَّهِ اللَّهُمَّ لَكَ صُمْنَا وَ عَلَى رِزْقِكَ أَفْطَرْنَا فَتَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ BISMILLAAH ALLAAHUMMA LAKA S'UMNAA WA A'LAA RIZQIKA AFT'ARNAA FA-TAQABBAL MINNAA INNAKA ANTAS SAMEE-U'L A'LEEM In the name of Allah, O Allah, we fast, and with the food Thou give us we break the fast, an obligation we fulfill, and Thou art Hearer, Knower While taking the first mouthful recite: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا وَاسِعَ الْمَغْفِرَةِ اغْفِرْ لِى BISMILLAAHIR RAH'MAANIR RAH'EEM YAA WAASI-A'L MAGHFIRATI IGHFIR LEE In the name of Allah, the Beneficent, the Merciful, O He whose indulgence is boundless, forgive me.

  • About professor

    Biography The city of Khānsār has been productive of great scholars, literary figures, and artists of renown, including divine scholars such as the late grand Ayatollahs āqā Husayn Khānsārī, āqā Jamāl Khānsārī, Sayyed Muhammad Taqī Khānsārī, and Sayyid Ahmad ī (Peace be upon them). The great Ustād Husayn Ansāriān scholar, Ustād ("master") Husayn Ansāriān was born in this city in 1323/1944. His father descended from the household of Hāj Shaykh, recognized as a renowned household who rendered great services to the Islamic faith and produced scholars of high ranks. The late grand Ayatollah Shaykh Mūsā Ansāriān (Khānsārī), whose erudition and piety is well-known to scholars, belongs to the same family. The late Imam Khomeini (May his soul rest in peace) was reported as saying that the best book on salāt (prayers) in Shi'i jurisprudence had been authored by the late Ayatollah Ansāriān. He penned tens of scholarly works including Munyat al-tālib, comprising the annotations collected at the late Nā'ini's lectures. All scholars in Najaf recognized him as the greatest jurisprudent only second to the grand Ayatollah Isfahānī, but he did not live long and did not outlive the late Sayyid. The great scholar's household on the maternal side has been of the Mustafavī Sayyids of the city and his grandfather on his maternal line was a creditable and trustworthy figure and many a scholars from Najaf and Qom stayed with him upon their arrival at Khānsār. In this regard, the great scholar narrates a reminiscence of his from his third year of life: "One day the grand Ayatollah Muhammad Taqī Khānsārī had come to my grandfather's house. I was still a child. I opened the door to the room and approached the grand Ayatollah immediately and sat on his lap. My grandfather stepped forward to take me to the private quarters of the house, but the grand Ayatollah declined, caressed me and inquired: 'What would you like to be in future?' and I replied 'I'd like to be like you.' He uttered devotions for my sake. Whenever I recall the memory and reminisce his divine visage and devotions, one of my sweetest recollections comes to my mind." Ustad Ansāriān was three years old when his family moved to Tehran and settled in a religious neighborhood (Khurāsān Street) there. At that time, the center of the scholarly circle was the late Ayatollah Hājj Shaykh 'Alī Akbar Burhān. Our Ustād benefited from that divine scholar since his early childhood. The grand scholar has repeatedly declared that "he has not seen his peer among the divine figures." Being an erudite scholar and a virtuous jurisprudent, Ayatollah Burhān held the imamate of the Friday prayers at Lurzadeh Mosque at the time. He managed the affairs of the mosque in such a way that people from different ages were absorbed by that divine center. He also founded a school in that neighborhood whose students were directly educated by him from the first grade. Thus Ustād Ansāriān relates a reminiscence of his regarding the late Burhān: "I heard many a time from that late scholar, on the pulpit and also at his lectures that he did not favor to end his days in Tehran and be interred there. The issue had entered into his devotions which he entreated from the Almighty on the nights of ihyā', commemorating the martyrdom of Imam 'Alī (AS). At last, in 1338/1954, when I was 14 years old, that great scholar passed away on his pilgrimage to Mecca and was buried in Jeddah in the vicinity of Eve's (AS) tomb." The late scholar's virtues, conducts, and way of life have had such a profound impact on Ustād Ansāriān that he still feels his empty place in his life. Since childhood, Ustād Ansāriān was intimately acquainted with divine figures, such as the late Ayatollah Sayyid Muhammad Taqī Ghazanfarī, the leader of Friday prayers at Du-rāh Mosque (the Ustad's father's neighborhood in the city of Khānsār). Thus Ustād Ansāriān relates a memory of the late scholar which reveals his spiritual and divine intimate acquaintance with great figures and sages: "In the first year of my studying at the seminary, of which the late scholar Ayatollah Ghazanfarī had become aware, he prepared a memorable feast on the occasion of my studying at the seminary and invited my father's relations as well as a number of the inhabitants of the neighborhood. Such feast thrown on the occasion of my studies by such virtuous scholar provided me with incomparable incentive to further my studies. He was a virtuous scholar who led a simple life and for many a year led the Friday prayers at the time of the tyrannous Pahlavi regime." Another divine figure was the late Ayatollah Sayyid Husayn 'Alawī Khānsārī. He was one of the renowned jurisprudents of Khānsār who led the prayers and taught at Mahalla-ye Bālā ("the Upper Neighborhood") in Khānsār (the neighborhood in which the Ustād's relations on his maternal side resided) and hundreds of students benefited from his lectures. He left Najaf for Khānsār while the Shaykhs of that great scholar had confirmed his expertise in jurisprudence in writing. Let us listen to another reminiscence of his: "It was my first year wearing the clerical attire. I went to Khānsār to pay a visit to my grandfather on the maternal side, the late Sayyid Muhammad Bāqir Mustafawī, my grandmother, and other relations. An acquaintance of mine met me on the street and said: "Would you deliver sermons at āqā Asad Allāh (āqā Asdollā) Mosque for ten evenings?" I accepted the offer. Upon my arrival, I saw the virtuous scholar (the late Ayatollah 'Alawī) among the audience. I wondered at his attendance at the sermon of a fledgling like me. I thought he might be there to meet with the person who had requested the sermon to be delivered, though I was surprised to find him there all the time. He had made his presence there to encourage me." Another figure is Ayatollah Hājj Sayyid Muhammad 'Alī b. al-Radā Khānsārī, with whom our Ustād has been acquainted since childhood as a family relation. Regarding this pious scholar, our Ustād remarks: "Since childhood I learned a great and fundamental point from this pious and distinguished scholar which I still bear in my mind. Each and every Friday evening following the late evening prayer, he stood and recited Imam Husayn's (AS) prayer for the public with such devotions that his spiritual relationship with the Lord of the Martyrs (AS) has profoundly touched my heart and has affected on my morals in a positive way." Another great figure with whom Ustād Ansāriān was acquainted was the late scholar Ilāhī Qumshe-ī, from whose lectures on ethics he benefitted a great deal. The above factors (family background and studying ethics) led our distinguished Ustād to study religious sciences following his graduation from high school as well as consultation with the late scholar Ilāhī Qumshe-ī. Ustād Ansāriān received his seminary education at the scholarly centers in Tehran and Qom. In Tehran, he commenced his literary studies and upon their completion turned to the divine scholar Ayatollah Mīrzā 'Alī Falsafī, who at that time had succeeded the late Burhān as the Imam of prayers at Lurzādeh Mosque, and requested him to study Ma'ālim al-Usūl with him. Being as one of the few scholars entitled to practice jurisprudence through the written permission of the late grand Ayatollah Khu'ī, the distinguished scholar granted the request. Following the completion of studying Lum'atayn (i.e. Shaykh Abū 'Abd Allāh Muhammad b. Makkī 'Amilī's al-Lum'at al-Dimashqīyya, and its commentary, i.e. Zayn al-Dīn b. Nūr al-Dīn 'Alī Jaba'ī 'Āmilī's al-Rawdat al-Bahīyya fī Sharh al-Lum'at al-Dimashqīyya) and Ma'ālim (i.e. Jamāl al-Dīn Abū Mansūr Hasan b. Zayn al-Dīn's Ma'ālim al-Dīn wa Malādh al-Mujtahidīn), he asks for Ayattolah Falsafi's permission to move to Qom seminary. The latter encourages him, embraces him kindly, as when he is asked to provide his student with some admonition, Ayatollah Falsafī provides him with the prophetic tradition "Man kāna li-llāh kāna 'llāhū lahū" ("One who is with God, God is with him"). Our Ustād says: Since that day, I have done my best to be with God and have noticed that God has always been with me. Yes, whoever is with God, God shall be with him." He did his best to maintain intimate acquaintance with divine figures in Qom, as he had done so in Tehran. Therefore, he turned towards the late Ayatollah Hājj Shaykh 'Abbās Tihrānī and benefited plentifully from his fruitful lectures. He also attended the Hājj Āqā Husayn Fātimī's lectures on ethics and thus remarks in this regard: "Most of Ayatollah Fātimī's lectures on ethics were ecstatic and filled the lecturer's and his students' eyes with tears." Ustād Ansāriān was frocked at the hands of the late Ayatollah Hājj Shaykh 'Abbās Tihrānī and furthered his studies. He studied Shaykh Murtadā Ansārī's Rasā'il (or: Farā'id al-Usūl), al-Makāsib (or: al-Muta'ajjir), and Mullā Muhammad Kāzim Khurāsānī Hirawī's Kifāyat al-Usūl) under great scholars such as: Ayatollah I'timādī, the grand Ayatollah Fādil Lankarānī, Ayatollah Sālihī Najafābādī, and Ayatollah Sāni'ī. Following the completion of the higher levels of his studies, he entered the inferential stage (khārij) in jurisprudence (Fiqh) and its principles (usūl). At this stage, he benefited from grand jurisprudents like the late Ayatollah Sayyid Muhammad Muhaqqiq Dāmād, Ayatollah Muntazirī, the late Ayatollah Hājj Shaykh Abū 'l-Fadl Najafī Khānsārī, and particularly the late grand Ayatollah Hājj Mīrzā Hāshim Āmulī. The fruits of these years were the invaluable annotations on Jurisprudence and its principles taken from the late Ayatollah Hājj Mīrzā Hāshim Āmulī's lectures. In Tehran, he also benefited from Ayatollah Gīlānī on philosophical discussions and Hujjat al-Islām Jawādī on rhetorical art (bayān) and figures of speech (badī'). It is to be noted that following such considerable endeavors, Ustād Ansāriān has received permissions (ijāzāt) to teach and narrate traditions from grand Ayatollahs and authorities such as: the late grand Ayatollah Mīlānī, the late grand Ayatollah Akhūnd Hamadānī, the late Ayatollah Kamari'ī, the late grand Ayatollah Gulpāyigānī, the late grand Ayatollah Hājj Sayyid Ahmad Khunsārī, the late grand Ayatollah Mar'ashī Najafī, and the late grand Ayatollah Imam Khomeini. Having studied religious sciences and following the completion of the highest seminary studies and benefiting from the circles of the distinguished Ustāds at the seminaries, he made great efforts to return to Tehran from the Qom Islamic seminary in order to attain to his main goal and the most important issue for a student of Islamic sciences, i.e. studying, compiling books, and propagating Islamic sciences. So far, he has been fulfilling his divine duties for more than thirty years and the fruits of his obligation to stay in Tehran have been approximately 4,000 recorded novel lectures and sermons an

  • List of Ustād Ansāriān's works

    List of Ustād Ansāriān's works: Ba Karavan-e Nur translated into English with the translated title of “Accompanying the Caravan of Light” Nezam-e Khanevade dar Eslam translated into English, Urdu, Russian, Turkish, Arabic with the translated title of “The Family System in Islam” Sharh-e Du'a Kumayl translated into Arabic, Urdu, English with the translated title of “Commentary on Kumayl Devotions” Tawbe, Aghush-e Rahmat translated into Arabic, English, Urdu with the translated title of “Repentance, the Bosom of Mercy” Diyar-e 'Asheqan (Sharh-e Sahifa al-Sajjadiyya) translated into English with the translated title of “The Land of Lovers (Commentary on Al-Sahifa al-Sajjadiyya)” Ahl-e Bayt translated into Urdu, Arabic, English, Russian with the translated title of The Prophet's (AS) Household, the Earth Inhabiting Divines Luqman al-Hakeem translated into Urdu with the title of “Luqman al-Hakeem”

  • Special Edition for the Auspicious Month of Ramadan

    Special Edition for the Auspicious Month of Ramadan including articles, supplications, questions with answers regarding fasting and Ramadan and etc..

  • The Name Imam Ali (A.S.) is identified with Justice

    The name ‘Ali, was later identified with justice. His tradition and manner of government was always an example with which people reprimanded other Caliphs. One year, when Mu’awiyah was in Mecca for Hajj, he searched for a woman known for her devotion to ‘Ali and her enmity to Mu’awiyah. He sent for her and asked her, “Do you know why I summoned you? I called you to ask why you like Ali and hate me.” She answered, “It is better not to talk of this subject. Mu’awiyah insisted on his demand. The woman said, “Because he was an upholder of justice and equality and you fought him without any reason. I like ‘Ali because he loved the poor and I am an enemy of you because you shed blood and separated the Muslims and are unjust and prejudiced in judgment and follow your desires.”

  • A'amaal for Laylatul Qadr

    The A'maal of Shab-e-Qadr (19th, 21st & 23rd of Ramadan) Shab-e-Qadr is the night, which is the best night among the nights of the whole year. The "A'maal" (religious performances) of this night are better than the A'maal of 1000 months. In this night the divine Annual Decree is passed. The Angels and Roohul Ameen (A highly dignified Angel) descend on this earth, in that night. These call on the Imam of the time, and what is ordained (by Allah) for everybody is presented before the Imam. The common A'maals are: -

  • About darol-erfan

    Dār al-'Irfān The Scientific and Research Center Dār al-'Irfān al-Shī'ī was founded in 1377/1998 under the auspices of the erudite and divine scholar, Ustād Husayn Ansāriān. This cultural and religious Institute has been established based on approved articles of association and as per the permission issued by the Ministry of Islamic Guidance for the fulfillment of the following goals: Goals and fields of activity: To act upon the Prophetic tradition "Indeed I leave with you Two Weighty Things: Allah's Book and my descendants, my household" and guard the borders of the Islamic faith. The goals and fields of activity include: 1. To endeavor towards the propagation of the pure teachings of the Prophet's Immaculate Household (ASS) in Iran and abroad. 2. To collect, compile, and author religious books and articles from and into foreign languages. 3. To cooperate in order to hold cultural and artistic fairs, exhibitions, and festivals for state-run and or private organizations and centers. 4. To enter into cultural and artistic exchange through providing cultural and artistic services and goods, including books, periodicals, audio and video tapes and multimedia. 5. To make efforts in order to collect cultural and artistic works for the preservation and protection of cultural and religious heritage. 6. To establish relations and interact with cultural, artistic, and religious centers in Iran and abroad. 7. To carry out publishing activities through the required permits in order to publish books in multifarious fields and revive the written heritage of Shi'i scholars. 8. To design, establish and found general and special libraries and also establish centers for the preparation and reproduction of religious audio and video tapes and multimedia. 9. To establish information websites for rendering scientific and research services in the fields of Islamic sciences and teachings. 10. To establish centers in order to provide answers to religious, ethical, domestic, and social questions, asked via the Internet, phone, and correspondence or in person. 11. To establish special centers for training preachers in order to propagate the Islamic faith in Iran and abroad. 12. To collect, compile, and publish the works of the great scholar, Ustād Husayn Ansāriān. Since a large number of youths have welcomed the thoughts of the Ustād in the last four decades, and due to the impacts of his lectures within the same period, so far more than 80 volumes of his invaluable books have appeared under 50 titles and more than 5,000 hours of his recorded lectures, exceeding 480 titles, including fundamental topics of Islamic sciences and teachings, particularly in the fields of Islamic beliefs, biography of the Prophet (SAW), ethics, exegesis, Islamic mysticism, theology, and social studies have been published by the center. Thanks to the Divine Grace, 'Erfan websites (www.ansarian.ir; www.erfan.ir ; www.shieh.ir ; www.emamsajjad.com) is active in 28 widely used languages, providing the general public with most of the Ustād's written works as well as approximately 3,000 topically arranged lectures. Besides, a rich and diverse collection of works on Islamic sciences and teachings, the biography of the Prophetic household (ASS), religious articles and special issues, and thousands of questions and answers regarding Islamic beliefs, ethics, theology, and jurisprudence accompany the texts of the Holy Qur'an, Nahj al-Balāgha, and Sahīfat al-Sajjādīyya together with the Ustād's fluent and precise translations, have been made available to the users of the website. In order to bear good tidings to students and scholars and also to answer the call of a number of scholars regarding the preparation of the texts of the Ustad's lectures, a series entitled Survey of Islamic Teachings is in the process of publication and the first volumes of this invaluable series are being edited by the Research Department of the Center and they are to appear soon; thereby the fruitful lectures, based on original Shi'i sources, will be made accessible to the interested audience. In case our dear users need further information, are interested in the Ustad's works, or would like to contact him, they may contact the Institute and await a quick reply. Postal address: No. 27, Kūche 19, Khīyābān-e Shahīd Fātemī (Dowr-e Shahr), Qom.

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