The School of Ahl al-Bayt

الإفادة في تاريخ الأئمة السادة تأليف الإمام الناطق بالحق أبي طالب يحيى بن الحسين بن هارون الهاروني الحسني عليه السلام ( ٣٤٠  -  ٤٢٤ھ )

سَلَّ مِنْ جُرحِكَ الكُماةُ سُيُوفاً                   عَلَّ مِنْ نُبْل ما ظَمئتَ الظِماءُ جَفَّ مِنْ فَرطِ ما بَكيتُكَ دَمعي                      فَقَضَت دَينيَ القَنَا والدِّماءُ

السَّلام عَلَيْكَ يَا أبا عَبْدِ اللهِ وَعلَى الأرواحِ الّتي حَلّتْ بِفِنائِكَ وَأنَاخَت برَحْلِك، عَلَيْكًم مِنِّي سَلامُ اللهِ أبَداً مَا بَقِيتُ وَبَقِيَ الليْلُ وَالنَّهار. السلام على الحسين، وعلى آل الحسن والحسين، وعلى أصحاب الحسين، وعلى أنصار الحسين، وعلى السائرين على نهج الحسين. #عاشوراء

اعتقاد الامام زيد بن علي🔥 العصمة دراسة لسند رواية عند ابن عساكر

🚨 Swearing by other than Allāh Q: What is the Zaydī position on swearing on other than Allāh? For example, if someone says "By ʿAlī," or "By the Prophet." A: The answer - through the fatwas of Sayyid Muḥammad b. ʿAbdullāh - is that it is strictly prohibited. Q & A with the esteemed Sayyid Q: Is it permissible to swear by other than Allāh, such as by the Qurʾān or the Prophet? A: It is not appropriate to swear by the Qurʾān, nor by a Prophet or an angel, for doing so gives the impression that the one swearing equates the Prophet with the Lord of all worlds. Q: Does swearing by other than Allāh alone require an expiation (kaffārah)? A: It is not permissible to swear by other than Allāh, and the one who does so is not obligated to offer an expiation of oath, but should seek forgiveness from Allāh. Q: What is the ruling on swearing by other than Allāh, such as saying, “By the life of so-and-so,” or “By the Prophet,” or “By the Kaʿbah,” or the like? A: It is not permissible in the religion of Islam to swear by other than Allāh.

Demonstration of the Existence of the Necessary Existent Let “existence” denote actus essendi, the act-of-being; let “essence” denote quidditas, the definitional content of a thing. Let “necessary per se” denote that which has esse identical with essentia; let “contingent” denote that whose esse is superadded to its essentia as an accident to a substrate. With this in view, the following holds: 1 - Def. of the Necessary Existent. A Necessary Existent is that whose act-of-being is identical to its essence, such that it exists per se, not per aliud; its very nature is “to be.” Such a being is absolutely simple, non-composite, without potentiality, and thus in no respect dependent upon anything extrinsic for its actuality. This, and only this, is properly termed the Necessary Existent. 2 - Def. of the Contingent Existent. A Contingent Existent is that whose act-of-being is not identical with its essence but is received as an act from without. Its essence is indifferent to being and nonbeing; it is a principle of intelligibility (quidditas) which, considered in itself, is neutral with respect to existence. Thus “humanity” as such, for instance, is a quiddity which can either be instantiated or not. Existence is therefore an accident (in the strict metaphysical sense) superadded to its essence. Hence any contingent being qua contingent stands in potency with respect to its own existence and must be actualized by another. 3 - Composition of the World. The whole cosmos, down to its ultimate constituents, consists of such contingent existents. Every composite of essence and existence is contingent. A contingent entity requires a cause not merely to begin but to be at all; its being is not self-grounded but participated. This applies not only distributively to each member but also collectively to the whole series of contingents, for aggregation of potentials does not yield actuality per se. The sum of borrowed acts-of-being remains borrowed; it cannot elevate itself to pure act. 4 - The Principle of Causality in Essentially Ordered Series. An essentially ordered causal series (causae per se) - like the hand moving the stick moving the stone - cannot be infinite. The instrumental causes have no causal power except as derived from a first cause here-and-now actualizing the series. The chain of contingent beings as causes of existence is an essentially ordered series with respect to esse. If there is no first cause which is pure act-of-being, nothing in the series would have actual being. Thus an infinite regress of such causes is metaphysically impossible. 5 - Necessity of a Terminating Cause. Therefore, the chain of contingent beings requires an extrinsic terminus: a being which does not receive existence but is existence itself subsisting (ipsum esse subsistens). This being must be simple, non-composite, uncaused, necessary through itself, pure act, without limitation, because limitation follows from potency. It must be metaphysically prior to and ontologically sustaining all contingent beings at every moment of their existence. Such a being is what classical theism names Allāh, the Glorified and Exalted - the Necessary Existent by essence, the first efficient cause of all that is, the sustaining ground of actus essendi in all contingent reality. Therefore: It is demonstrated with metaphysical necessity that there exists a being whose essence is existence itself, unparticipated, unreceived, necessary per se. Without such a being nothing could exist. This being alone accounts for the actuality of all contingent beings, both individually and as a totality. Hence, the Necessary Existent is established.

https://zaydi.info

Imām Zayd b. ʿAlī ع narrated from his father ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn ع that Imām al-Ḥusayn b. ʿAlī ع addressed his companions after praising and glorifying Allāh, he said: "O people! Death is inscribed upon the children of ʾĀdam like a necklace around the neck of a young maiden. I yearn to be reunited with my predecessors with a longing which is like that of Yaʿqūb ع for Yūsuf ع and his brother. A battlefield has been set for me, and it is as though I can already see my limbs being severed by the ravenous beasts of the wilderness, filling their hungry bellies with me. There is no escape from a fate decreed. We are content with what Allāh has decreed for us, the Ahl al-Bayt. We endure His trials with patience so that He may reward the patient ones among us. Never shall the Messenger of Allāh’s family be separated from him, peace and blessings be upon him and his family. They shall be gathered with him in the sanctified enclosure. His eyes will be comforted by their sight, and the promise Allāh made concerning them shall be fulfilled. So whoever among you is prepared to offer his soul for our sake, and is resolved to meet Allāh while sacrificing himself with sincerity, let him set forth with us. For by Allāh, I will set out tomorrow, if Allāh wills." Then he was martyred - may the blessings of Allāh be upon him. السلام عليك يا أبا عبدالله 📕 — Taysīr al-Maṭṭālib

https://youtu.be/NtXRbggsXiw?si=-8ol5MLKfY0lLDmk

مجموع كتب ورسائل الامام القاسم الرسي عليه السلام، والأحكام في الحلال والحرام للامام الهادي عليه السلام في اللغة الإنكليزية ترجمة مؤسسة الامام الرسي.

🚨 Newest publications from the Imam Rassi Society 🚨 We would like to proudly announce the completion and publication of our latest translation project: The Luminary of the Prophet's Family: The Collected Works of Imam al-Qasim b. Ibrahim Rassi. This project has taken us a number of years to complete, and thanks be to Allah, it is now finished! This current published work features the collective speeches, writings, addresses and treatises of Imam Rassi, upon him be peace. Such work is important because it highlights the earliest view of the noble school of Ahl al-Bayt. This is important to researchers because it can place some of the later views associated with the school against a contextual framework by which one can easily determine those doctrines that are intrinsic and those doctrines that eventually became added at a later stage in theological and philosophical development. This work can also be said to be important to adherents because one could easily ascertain the foundation of Zaydi dogma. The work is divided into two volumes. The first volume consists of a biography of the imam as well as his works related to theology, Qur’anic sciences, the imamate/succession and jurisprudence. The second volume deals with the imam's views and teachings regarding spirituality as well as his responses and refutations.  Presently, the works are only available at the publisher's online bookstore. However, in the next couple of months, the books will also be available through well-known global distributors, such as Amazon and the like. As a bonus, the publisher's online bookstore also features a more condensed version of our previous translation project, The Judgements Concerning the Permissible and the Prohibited by Imam al-Hadi, upon him be peace. One of the complaints that we received about our publication of this last work, was that the book size was rather large and cumbersome, which made its portability a challenge. Therefore, we also decided to condense the size of this book and make it into a two-volume work. As always, we value your feedback and hope that our translations accurately reflect the quality intended by the authors. We have included extensive footnotes in both works that would hopefully serve to accentuate the scholarly effort evident in these works.  We will keep you abreast of any forthcoming projects once they are completed and published. As with all of our work, we are relying on YOU for promotion and advertising. May Allah bless and keep you, and please feel free to reach out to us! Jazak Allah khayr!

I urge you to be mindful of Allāh, our Lord: to obey His command, avoid what He has forbidden, and hold fast to His obedience in all our actions - for soon we shall depart from this world and move on to the Hereafter, where neither wealth nor children will avail, except one who comes to Allāh with a sound heart. — Sayyid Badr al-Dīn al-Ḥūthī

Imām ʿAlī b. al-Ḥusayn ع said: "Beware of backbiting, for it is the food of the dogs of Hellfire." قال علي بن الحسين: "إياكم والغيبة، فإنها إدام كلاب أهل النار." 📕 — Ṣaḥīfat al-Imām ʿAlī b. Mūsā al-Riḍā ع 🔗 — https://t.me/TheZaydiSchool

Restraining Anger In more than one place, Allāh has commanded His Messenger and the believers to repel evil with what is better. He said: {Repel evil with that which is best. We know well what they describe}[al-Muʾminūn: 96]. And He, the Glorious, encouraged speaking with goodness, saying: {And speak to mankind with kindness} [al-Baqarah: 83]. And He said, regarding repelling evil with good: {Good and evil are not equal. Repel [evil] with that which is better - then behold, the one between you and whom there was enmity will become as though he were a devoted friend} [Fuṣṣilat: 34]. And walī - devoted friend - means a close relative, one of affectionate, a person of compassion. Then He, the Glorious, clarified that: this character trait which He has approved for His believing servants - namely, repelling evil with that which is better - {None will attain it except those who are patient, and none will attain it except one of great fortune} [Fuṣṣilat: 35]. He, the Glorious, informed that none will attain and act upon it - meaning: this quality of forbearance - except one who possesses a great share in seeking the pleasure of Allāh through patience and restraint. It has reached me through the authentic and well-known narration that during the days of Muʿāwiyah, a man entered Medina and saw another man who caught his attention due to his striking beauty and perfection. The person who observed him was a Shāmī, and he had ill feelings towards the family of Muḥammad, favoring the Umayyads in his affection and opinions. The Shāmī asked, "Who is this man?" and was told, "This is al-Ḥasan b. ʿAlī." The Shāmī envied ʿAlī for having a son like him and said, "Are you the son of Abī Ṭālib?" al-Ḥasan replied, "Yes, I am his son." The Shāmī then cursed and insulted ʿAlī b. Abī Ṭālib. al-Ḥasan remained silent and did not respond to him. Then the Shāmī asked, "Do you consider yourself an Arab?" al-Ḥasan replied, "Yes." al-Ḥasan continued, "If you ask us for something, we will give it to you. If you seek refuge with us, we will protect you. If you seek our help, we will assist you." The Shāmī admitted that he had never met anyone more beloved to him than al-Ḥasan. Indeed, al-Ḥasan, following the words of Allāh: {Repel [evil] with that which is best; then indeed, the one whom between you and him is enmity [will become] as though he was a devoted friend} [Surah Fussilat: 34], showed kindness and responded with goodness, thereby turning the Shāmī’s hostility towards him into love and affection. The Shāmī never aimed ill at al-Ḥasan again and regarded him as one of the most beloved to him, surpassing all others in his generosity. 📙 — Majmūʿ kutb wā Rasāʾil al-Imām Muḥammad b. al-Qāsim 🔗 — https://t.me/TheZaydiSchool

And it was narrated that a man once spoke against him and slandered him, whereupon Zayn al-ʿĀbidīn, peace be upon him, said to him: "If I am as you say, then I seek forgiveness from Allāh; and if I am not as you say, then may Allāh forgive you." The man then rose and kissed his head, saying: "May I be your ransom - you are not as I said. So forgive me." He said: "May Allāh forgive you." So the man said: "Allāh knows best where to place His message." And it is narrated that he, peace be upon him, used to cut away whatever remained between him and the place of prostration so that his prostration would fall directly upon his living body. And he never abandoned the night prayer - whether in travel or at home. And he used to say: "O Allāh, I seek refuge in You lest my outward appearance in the glimmer of eyes be beautified, while my inner self be detestable in Your sight." And he used to say: "A people worshipped Allāh, the Mighty and Glorious, out of fear - that is the worship of slaves; and others worshipped Him out of desire - that is the worship of merchants; and a people worshipped Him out of gratitude - that is the worship of the free." And it is narrated that a servant of his, peace be upon him, brought roasted meat for a guest of his. The meat slipped from the servant’s hand and fell upon a small child, killing him. So he said: "You are free, O boy - for you did not intend it." Then he began preparing the funeral arrangements for his child. And he, peace be upon him, was abundant in charity - spending both in secret and openly - until, after his death, those in al-Madīnah who had been receiving his secret charity were counted, and they were the people of one hundred households. They had not known it was he who provided for them until he, peace be upon him, passed away. When his body was washed, a thickened callus like that of a camel’s knee was found on his shoulders. His family was asked about these marks, and they said: "From his carrying food at night, going around to the homes of the poor." And he, peace be upon him, entered upon Muḥammad b. Usāmah during his illness, and Muḥammad began to weep. He said to him: "What is making you weep?" He replied: "A debt is upon me." He said: "How much is it?" He replied: "Fifteen thousand dīnārs." He said: "It is upon me." One day he exited the mosque and was met by a man who cursed him. The servants and retainers rushed toward the man, but ʿAlī b. al-Ḥusayn, peace be upon him, said to them: "Leave the man alone." Then he turned to him and said: "What has been hidden from you of our matter is more than what has become apparent to you. Do you have a need that we can help you with?" The man was ashamed, and ʿAlī b. al-Ḥusayn threw to him a cloak and ordered that he be given a thousand dirhams. And the man began to say: "I bear witness that you are indeed from the children of the Messengers." 📕 — Manhal al-Saʿāda 🔗 — https://t.me/TheZaydiSchool

Zayn al-ʿĀbidīn ʿAlī b. al-Ḥusayn, peace be upon him It is narrated that he used to perform one thousand rakʿahs of prayer in a single day and night, and the wind would sway him like a stalk of wheat. Zayd b. ʿAlī, peace be upon him narrated: "My father, ʿAlī b. al-Ḥusayn, peace be upon him, never neglected fifty rakʿahs of prayer in a day and night. Indeed, there were times when he would perform a thousand rakʿahs in a day and night." And it was narrated from Muḥammad b. ʿAlī, peace be upon him, that he entered upon his father and said: "I saw that he had reached, in devotion, a level that I had never seen anyone else attain. His complexion had turned yellow, his eyes were crusted from weeping, his forehead was calloused, his nose was pierced from prostration, and his shins and feet were swollen from prayer. I saw him in such a state that I could not contain myself and wept out of compassion for him. Then he began to reflect and said: 'O my son, give me the scroll in which is written the worship of the Commander of the Faithful, peace be upon him.' So I gave it to him, and he had read only a little from it before casting it away out of distress, saying: 'Who has the strength to withstand the worship of ʿAlī, peace be upon him?!'" When he, peace be upon him, performed ablution, his color would turn pale; and when he stood for prayer, he would be overtaken by trembling. He was asked regarding that, and he said: "Do you not know before Whom I stand?" And when the wind stirred, he would fall unconscious. A fire once broke out in a house while he was in it, and he was in prostration. They began calling out: "O son of the Messenger of Allāh, the fire, the fire!" Yet he did not raise his head. When he was asked regarding this, he said: "The greater fire distracted me." He was called Dhū l-Nafthāt - the one of many breaths - until it was as if his places of prostration were like the panting breaths of a camel. And it is narrated from him, peace be upon him, that he would remember Allāh whenever he walked along a path. If he happened to forget to mention Allāh over some of his steps, he would go back to where he had forgotten, so that he might remember Allāh in what he had overlooked. And his son al-Bāqir narrated from him, peace be upon him, that when he missed any portion of the night prayer, he would make it up during the day, and he would say: "O my son, it is not obligatory upon you - but I love that whoever among you accustoms himself to a deed of good, that he remains constant in it. For Allāh does not punish for what is good, but He punishes for what is evil." He used to draw the water for his ablution himself, and disliked that anyone assist him in it. When he walked, his hand would not extend beyond his thigh, nor would he swing it. He used to say: "I am amazed at the arrogant transgressor - he who was but a drop of sperm yesterday, and tomorrow shall be a corpse. And I am amazed - utterly amazed - at one who doubts Allāh while seeing His creation. And I am amazed - utterly amazed - at one who denies the second coming while witnessing the first. And I am amazed - utterly amazed - at one who labors for the abode of transience and abandons the abode of eternity." He once advised one of his sons, saying: "O my son, do not befriend five types of people, do not speak with them, and do not accompany them along the road: Do not befriend a fāsiq, for he would sell you for a meal - or even less. He asked: And what is less than that? He said: He may crave it but not obtain it. Do not befriend a miser, for he will abandon you at the very moment you are most in need of him. Do not befriend a liar, for he is like a mirage - he makes the near seem far and the far seem near. Do not befriend a fool, for he desires to benefit you, but ends up harming you. It has been said: 'A wise enemy is better than a foolish friend.' And do not befriend one who severs ties of kinship, for I have found him to be cursed in the Book of Allāh in three places."

Muḥammad b. ʿUmar said: "I myself saw ʿAbdullāh b. al-Ḥasan al-Muthannā, peace be upon him, and his family leaving Dār Marwān after the ʿAṣr prayer, while iron chains were fastened around their hands and feet. They were mounted on camels that had no saddles. At the time, I was a boy on the verge of puberty, and what I saw has remained with me to this very day." ʿAbd al-Raḥmān b. Abī al-Mawālī said: "Along with them (ʿAbdullāh b. al-Ḥasan, peace be upon him, and his family), nearly four hundred others were also taken captive, belonging to the tribes of Juhaynah, Muzaynah, and others. They were brought to al-Rabadhah with their hands bound, and were made to stand under the sun." 📕 — Kitāb al-Ṭabaqāt al-Kabīr (Muḥammad b. Saʿd b. Munīʿ al-Zuhrī d. 230 AH) 🔗 — https://t.me/TheZaydiSchool