Visiting and Constructing Mazārāt : Practice of the Prophet (s) and the Companions (r)




In the month of Shawwal, Muslims solemnly mark the destruction of Jannat al-Baqi’ (1345 AH/1925) and other religious sites, specifically gravesites, throughout the Hijāz (region consisting of Makkah and Madinah), by the Saudi family and their para-military known then as the Ikhwan (unrelated to the Egyptian group). Jannat al-Baqi’ is the final resting place of many notable individuals pertaining to the religion of Islam, members of the Ahl al-Bayt, all the wives of the Prophet (s) (except for Khadijah), and his noble companions; prominent among them are Hasan ibn ‘Ali, Zayn al-’Abidin, Muhammad al-Baqir, Ja’far al-Sadiq, ‘Abbas ibn ‘Abd al-Muttalib, Umm Salamah, ‘A’ishah bint Abi Bakr, ‘Uthman ibn Affan, et al. It is reported that an upwards of 7,000 individuals with ties to the Prophet (s) are buried therein, and thus its destruction is considered one of the most heinous of crimes that not only angers all Muslims, but also the Almighty.

Furthermore, it is of the utmost importance to understand why said mazārāt (gravesites) and maqāmāt were destroyed, and why the Saudis are grievously mistaken. The Saudis and their supporters follow the fanatical ideology of Muhammad ibn ‘Abd al-Wahhab, a militant fundamentalist whose literal approach toward the Islamic scriptures (Qur’an and Hadith) has led to great devastation, and continues to do so. Nonetheless, it is in this literalist fervor that they defend their indefensible crime by bringing forth the following hadith:

عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي مَرَضِهِ الَّذِي لَمْ يَقُمْ مِنْهُ ‏ “‏ لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ‏”

‘A’ishah reported: The Messenger of Allah (s) said during his illness from which he never recovered: “Allah cursed the Jews and the Christians for they took the graves of their prophets as mosques.” (Sahih Muslim 529)

If read without context (the folly of literalists), this hadith may seem to justify the actions of the Saudis, however, the context is always necessary. The reason for this exhortation by the Prophet (s) was to warn his community against shirk (idolatry), for shirk is the greatest of all sins in the eyes of the Almighty; and guarding against it is indeed a duty for all Muslims. But the context herein, references the Jews and Christians specifically, for they took the Prophets ‘Uzayr (‘a) and ‘Isa (‘a) as sons of God, as deities, this is mentioned in the Qur’an:

وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِ‌ۖ

“And the Jews say ‘Uzayr is the son of God and the Christians say that the Messiah is the son of God.” (9:30)

The chief difference between the Muslims and those prior, is that at their masājid (places of worship), Muslim worship the Almighty whereas the others worship men. The Prophet (s) was exhorting his community to not worship him after his passing away, and by and far Muslims have not done so. Therefore, this argument against gravesites is irrelevant for Muslims and thus invalid.

Nonetheless, three questions are routinely asked by supporters of the destruction, they are: ‘what is the evidence for visiting gravesites and praying there,’  ‘what is the evidence for building masājid over the graves of pious persons,’ and ‘what is the evidence for placing one’s head in adoration on graves?’ (And when asking for evidence, it is meant from the Qur’an and Sunnah)

  1. What is the evidence for visiting gravesites and praying there?

When asking for evidence concerning visiting graves and praying therein, one needs not to look further than al-Bidāyah wa al-Nihāyah (The Beginning and the End) of the famed pupil of Ibn Taymiyyah, Ibn Kathīr. This text is considered one of the most authoritative works on Islamic history, for Ibn Kathīr relied primarily on hadith literature, and that too which he graded as authentic. We find in this work:

عن أبي هريرة قال: كان النبي صلى الله عليه وسلم يأتي قبور الشهداء فإذا أتى فرضة الشعب قال ” السلام عليكم بما صبرتم فنعم عقبى الدار ” ثم كان أبو بكر بعد النبي صلى الله عليه وسلم يفعله وكان عمر بعد أبي بكر يفعله، وكان عثمان بعد عمر يفعله

On the authority of Abu Hurayrah the Prophet (s) used to visit the graves of martyrs [of Uhud] annually. When he would reach the entrance of the mountain, He would salute them (the martyrs): “Peace be upon you for that you persevered in patience! Excellent indeed is the final home!” (13:24)’ Then after the Prophet (s), Abu Bakr also used to come, and after him ‘Umar used to do the same and then ‘Uthman also did the same.”

Continuing on these lines Ibn Kathīr then mentions:

وكانت فاطمة بنت رسول الله صلى الله عليه وسلم تأتيهم فتبكي عندهم وتدعو لهم

“Fatimah, daughter of the Prophet (s), used to visit the graves of Uhud [specifically her uncle Hamzah’s] and used to weep there and pray.” (al-Bidāyah wa al-Nihāyah, volume 4)

Therefore we find here that not only is visiting the graves of pious persons from the Sunnah, but making it a ritualistic habit of annual visitation is also from the Sunnah (important for those who criticize the practice of ‘Ashurah/Arba’īn), and that the daughter of the Prophet (s) selected this place to pray and receive barakah from the Almighty.


  1. What is the evidence for building masājid over the graves of pious persons?

Those in opposition may counter our first point by saying that, fine, visiting the gravesites is from the Sunnah, but where does one receive impetus to build structures over the graves? The impetus is Qur’anic, we read in Surat al-Kahf:

وَڪَذَٲلِكَ أَعۡثَرۡنَا عَلَيۡہِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَـٰزَعُونَ بَيۡنَہُمۡ أَمۡرَهُمۡ‌ۖ فَقَالُواْ ٱبۡنُواْ عَلَيۡہِم بُنۡيَـٰنً۬ا‌ۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡ‌ۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡہِم مَّسۡجِدً۬ا

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said “Construct a building over them”: their Lord knows best about them: those who prevailed over their affair said “Let us surely build a place of worship over them.” (18:21)

In exegesis of this verse, Ibn Kathīr writes in his Tafsīr:


“When the people of the cave went into the cave [and died], some people close to the entrance of the cave said, ‘Build a mosque so we can worship Allah.’ The people who said this were Muslims”

Therefore, we find that after the aṣḥāb al-kahf (Seven Sleepers) passed away, Muslims [of that era], not disbelievers, decided to construct a masjid over them in order to worship the Almighty. This is preserved in the Qur’an, and if it were considered a reprehensible act the Almighty would have rebuked them; but He did not and His silence implies consent. Also, the chosen progeny of the Prophet (s) and his noble companions, outrank the followers of all the prophet’s preceding, hence they too deserve the construction of masājid over their graves.


  1. What is the evidence for placing one’s head in adoration on graves?

Many a times it is seen that individuals may bow their heads, placing them on graves or the ḍarīh (tombs) enclosing them, this in the view of the opposition constitutes to shirk, for they mistake adoration as prostration. Bowing one’s head in front of a beloved elder, such as grandparent is an automatic impulse, likewise hugging and kissing them, and there is no harm found in this. Nonetheless, the opposition may argue that these type of acts are perfectly fine for the living, not towards the dead. We respond that it is a practice of the rāshidūn to do as such, it is found in Imam Mālik’s Muwaṭṭāʾ:

وحدثني عن مالك أنه بلغه أن علي بن أبي طالب كان يتوسد القبور ويضطجع عليها

Yahya related to me from Malik that he had heard that ‘Ali ibn Abi Tālib used to rest his head on graves and lie on them. [Muwaṭṭāʾ Imām Mālik, Book 16, Hadith 34]

Therefore, these acts of adoration are not only allowed but also the practice of the pious companions, specifically those whom are considered the Rāshidūn. If ‘Ali ibn Abi Tālib did as such, there is no speculation on the matter and it is deemed forever permissible.


In summary there is ample evidence in both the Qur’an and Sunnah to not only justify the visitation and construction of mazārāt, but to also declare that it is established firmly in the practice of the Prophet (s) and his companions, both the Ahl al-Bayt and the Rāshidūn. So, the followers of Wahhabism, and the supporters of the House of Saud need to take utmost precaution before throwing around words like shirk, for in effect they label the Prophet (s) and his companions as mushrikun (ma’ādh Allah).

Therefore, with the strongest of words we demand the ruling family in the Hijāz to rebuild Jannat al-Baqi’ in Madinat al-Munawwarah and all the other mazārāt and maqāmāt that they have demolished, and to rebuild them with the grandeur that they rightfully deserve. We also urge the Saudis to return control of the Haramayn (The Two Sanctuaries) in Makkah and Madinah to the Muslims, for they have not only proven to be incapable of maintaining this responsibility, but have acted criminally in this position.


By Shabbir A. Abbas

The Experience of Entering ‘Israel’ as a Shi’ah Muslim…



The first question she barked at me was:
‘Why are you wearing sunglasses!?’


And of course the very first question she asks is:
‘Are you a Shi’ah?’



She then changed up the question a bit:

I responded:
‘They are as I am’


She hissed:
‘You have been to Karbala?!’

If my heart were given the reins I would have responded:






By: Shabbir A. Abbas

‘Alī (‘a), the Grandson of ‘Alī (‘a): Communicating With the Almighty


Written by: Shabbir Agha Abbas


(Grave of Zayn al-ʿAbidīn (‘a) in Madinah)

On the 5th of Sha’bān‎ (38 AH) arrived a newborn in the household of ‘Alī ibn Abī Tālib (‘a) a blessing for not just him, but for humanity as a whole; the child being his eponymous grandson ‘Alī, who grew up to be known as Zayn al-ʿAbidīn (the adornment of the worshipers) and Sayyid al-Sājidīn (the master of the prostrators).* Both grandfather and grandson are remembered today for their mastery of the Arabic language, using it to draw mankind closer to their creator; the former by his thought-provoking sermons and exhortations and the latter with his arousing supplications.

The distinction between the two does not at all suggest that one was greater or lacking, but instead signifies the differing circumstances they were in. The grandfather, albeit shortly as the Caliph, was given utmost command over the pulpit whereas the grandson lived in an antagonistic era wherein he was restrained to the ṣaf (prayer rows) amongst the common worshippers, hence the essence may have been the same but the appearance not at all. As Zayn al-ʿAbidīn (‘a) was largely restricted to being just one amongst the worshippers, the means for the believers to be exposed to and ultimately guided by the inherited Prophetic teachings was limited to observing the Imam in his worship, in his prayers.

As the magnificent words of the grandfather, ‘Alī, have been preserved beautifully in the Nahj al-Balāghah, the words of the grandson ‘Alī have been preserved in al-Ṣaḥīfat al-Sajādīyah. However, unlike the Nahj, the Ṣaḥīfah was not compiled by scholars centuries after, it instead was inscribed by the Imam’s son Zayd ibn ‘Alī (‘a) whilst the Imam was narrating these divine supplications. It was written in the presence and on the command of the Imam. Hence, this special book is regarded by the historians as one of the earliest works to have been preserved in such pristine manner, and according to the hadith specialists this work is considered mutawātir, therefore unquestionably authentic. Therefore, in importance this work comes second only to the Qur’ān, and its relationship with the Qur’ān is like no other.

The Qur’ān in function is the divine speech of God to mankind, whereas in function the al-Ṣaḥīfat al-Sajādīyah is the perfect response of mankind to this speech. When reading the Qur’ān alongside the Ṣaḥīfah, it doesn’t seem as if they are two distinct texts instead they read as if they are in the form of discussion. How can this be so? It is, by not being a mere supplication in the form of petitioning the Almighty; instead it is a supplication surrounded by exegesis of the Qur’ān. To demonstrate this, the supplication that the Imam recited in Sha’bān‎ in anticipation of Ramaḍān is a worthy example, an excerpt:

“وَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ تِلْكَ السُّبُلِ شَهْرَهُ, شَهْرَ رَمَضَانَ, شَهْرَ الصِّيَامِ، وَ شَهْرَ الْإِسْلَامِ, وَ شَهْرَ الطَّهُورِ، وَ شَهْرَ التَّمْحِيصِ، وَ شَهْرَ الْقِيَامِ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ ، هُدًى لِلنَّاسِ ، وَ بَيِّنَاتٍ مِنَ الْهُدَى وَ الْفُرْقَانِ“**

“And praise belongs to God who appointed among those roads His month, the month of Ramaḍān, the month of fasting, the month of submission, the month of purity, the month of putting to test, the month of standing in prayer, in which the Qur’an was sent down as guidance to the people, and as clear signs of the Guidance and the Separator!”***

As all proper supplications begin with an adoration of the Almighty, the Imam does so, but in doing so he mentions the month of Ramaḍān, briefly extolling its virtues. After listing them, when he continues on by saying ‘in which’ (الَّذِي) at that moment the words transition from his to Allah’s, however, the transition is entirely seamless. One cannot by the words alone discern the distinction between the two sources; it very well feels as though the train of thought is one of unison.

Nevertheless, being interspersed with verses is a general motif of the supplications, therefore the communiqué that is the Ṣaḥīfah can be understood as a petition to the Almighty using the Almighty’s own words, therefore the efficacy in communication is ultimate. It can quite simply be surmised as such, that the Prophet (s) introduced us to the Almighty (His oneness), whereas ‘Alī described the ṣifāt of the Almighty, and Zayn al-ʿAbidīn showed us how to communicate with the Almighty. As the month of the Qur’ān descends upon us, it would benefit us immeasurably to use this Ṣaḥīfah as our means of communication with Allah ‘azza wa jal, and to attain His proximity.


* There are disagreements on whether he was born in Kufa or Madinah, but it is agreed that he was born during the Caliphate of his grandfather.

** al-Ṣaḥīfat al-Sajādīyah, Supplication 44

*** Qur’ān 2:185

Three Prescriptions From the Pharmacy of ‘Alī (‘a)

Three Prescriptions From the Pharmacy of ‘Alī (‘a)

By: Shabbir Agha Abbas


As it is the birth month of ‘Alī ibn Abī Tālib (‘a), Rajab al-Murajjab, it would be more than beneficial to revisit the vast pharmacy of wisdom that is the collection of sayings, exhortations, and advice of our beloved Imām. The way it is routine to make monthly visits to dispensaries to refill one’s prescriptions for the ‘ilāj (remedy) of their bodies, it should also be imperative for one to revisit the verses of the Qur’ān and the ahadith for they too are remedies for not just the individual’s physical selves but also that of their souls. The special status of Amīr al-Muʾminīn is that his prescriptions are not just dual in the sense that they remedy both physical and spiritual ailments, but that they are dually relevant to believers and disbelievers alike, beneficial for all who possess intellect.

Of the many written collections of our Imām’s wisdom, there is none more notable than the Nahj al-Balāghah compiled by al-Sharīf al-Raī. However, the Nahj is not all encompassing, therefore it is crucial for both students of knowledge and those seeking healing to search for his wisdom wherever one can find it. As mentioned above the relevancy of his wisdom is transcending so scholars from a wide array of schools and ideologies within Islām have all partaken in this quest to find and record this unquantifiable source of wisdom that is our Imām. Therefore, we find some of the greatest of works on the life and legacy of ‘Alī ibn Abī Tālib to not have been produced by just his Shī’ah, but by others such as the Khaṣāʾiṣ Amīr al-Muʾminīn of Imām al-Nasā’ī (al-Nasā’ī being one of the six compilers of the Sunni Ṣiah al-Sittah/Authentic Six); this Khaṣāʾiṣ is an extremely important collection of the virtues and individual merits of the Imām. Likewise, the work Dastūr Ma’ālam al-Hikam of the Shāfi’ī scholar al-Qāī al-Quā’ī [employed by the Fatimids] is a compilation of the wisdom of Amīr al-Muʾminīn in the guise of his literary and oratorical brilliance. Luckily, these two works have been translated into the English language, the former by Shaykh Michael Mumisa and the latter by Dr. Tahera Qutbuddin, respectively. It would be quite valuable to obtain these two translations and keep them alongside one’s copy of the Nahj al-Balāghah.

Nonetheless, returning to the prescriptive function of the narrations of ‘Alī ibn Abī Tālib three from the Dastūr Ma’ālam al-Hikam have been chosen for the benefit of those reading.

1. دع عنك اظن واحسب وارى

Avoid saying “I guess,” “I suppose,” and “I reckon”

Speaking without knowledge is one of the greatest follies of mankind, not only is it sinful but it can lead to serious ramifications in not just one’s own life but that of other’s as well. Assumptions are dangerous, because they aren’t typically based on facts but largely based on emotions and personal biases. It is best if one thoroughly searches for the truth, and if one cannot attain it then at least admit to not knowing. Saying, ‘I do not know’ is a good practice for one to remain humble, and humility is a good trait for a Muslim to possess.


2. تخير لوردك

Choose carefully where you water your camels.

In the time of Amīr al-Muʾminīn camels served as the source of livelihood for many a people. Not only were camels important vehicles for transportation, they too provided revenue for their owners by means of their fur (textiles) and milk (dairy); hence they were tools of economic sustenance. But as any business requires capital to grow, camels need to be fed and watered, however even in the water-starved deserts of Arabia a camel cannot be made to drink from any pond or well, the source of water must first be deduced that it is not tainted. Likewise, when we search for our rizq (sustenance) we too must thoroughly ensure that its source is pure, lest we suffer the consequences.


3. لا تقض وانت غضبان ولا من النوم سكران

Do not judge when you are angry or intoxicated by sleep.

Many a times in life we make irresponsible and even irreparable decisions while not in a proper state of mind, especially in times of rage and impairment. When one is angry their inhibitions are lowered, and thus more likely to hurt others and to take risks. Therefore we are seeing more and more companies offering anger management courses to its employees, for an angry state of mind poses not just an unsafe environment but also risks the success of that business. As anger is inappropriate for the workplace, it too is inappropriate for our personal lives. Similarly, intoxication whether by the depravity of sleep or the consumption of drugs can result in horrible consequences, the disasters related to intoxicated driving are enough for one to comprehend.

The above three are simple short phrases that one could easily impress into their minds, and like the above there is no shortage of prescriptions from the Imām. So gather a few compilation books, however, not to just read, but to make the wisdom of the Imām as found in these books an active participant in one’s life, make it regimen to jot down and memorize these sayings if not daily then at least monthly. Surely, doing so will lead one to both a complete and fulfilling life and a successful hereafter.


(This article was originally written for the Masjid-e-Ali Newsletter: )

The Practice of Jihād

Please recite a Sūrat al-Fātiḥah for the 1700 cadets of Camp Speicher who were brutally murdered on this day last year (6/12), and for all the righteous mujahideen past, present, and future, who have laid down their lives fi sabil Allah (in the way of God).


The Practice of Jihād

When studying religions one will ultimately arrive at the understanding that all religions comprise of two fundamental things, which are principles and practices. Similarly the religion of Islam, specifically Shi’i Islam, too consists of these two divisions. The principles being the Uṣūl ad-Dīn and the practices being the furūʿ ad-dīn, for a Shi’i to properly follow his/her religion it is compulsory to adhere to the principles and performing the said practices, neglecting them or rebuffing them would be tantamount to disbelief. Of the compulsory practices one such practice is rather infamous, it is the practice of jihād. This blog-post will attempt to answer three essential questions on jihād and they are:

What is jihād?

What are the different forms of jihād?

What are the consequences of not performing jihād?

What is jihād?

In the simplest of definitions jihād means ‘to strive,’ in Islamic terminology it denotes to any form of activity, either personal or community-wide, of Muslims in attempting to strive for the cause of God and for the sake of Islam. And when you strive for the sake of something your goal is to preserve that thing, to protect it from dangers; hence to further understand what jihād is an example must be given of dangers currently threatening Islam, the greatest threat to Islam today is an internal threat, the threat of extremism. Extremists, specifically under the tutelage of Muhammad ibn ‘Abd al-Wahhab, such as ISIS and al-Qaeda have put the entire Islamic world in a state of crisis thus in continuing this discussion on jihād the example of extremists will be used as to whom jihād must be performed against.

What are the different forms of jihād?

The practice of jihād has many forms, of which 5 are most notable, they are:

  • jihād bil-qalb/nafs – jihād of the heart/soul

This form of jihād is also known as al-jihād al-akbar, or ‘the greater jihād,’ it is the individual’s internal struggle to protect his/her faith from the temptations of Shaytan. In a time when the image of Islam is being tarnished by extremists it is very easy for one to become disaffected by Islam, in this case jihād bil-qalb/nafs requires the individual to do whatever possible to strengthen and guard his/her iman, or faith in Islam. When the world is shunning Islam and life begins to become increasingly difficult for Muslims a practical way to perform this jihād is to delve into a state of tazkiyah al-nafs, ‘self-purification,’ by studying and acting upon the sharīʿah as found in the traditions of the Holy Prophet (s) and his purified progeny (s). By doing such one will be able to achieve a qalb salim, tranquil heart, thus affirming one’s faith and ultimately deflecting the temptations of Shaytan.



  • jihād bil-lisan – jihād by the tongue

This form of jihād is an external jihād, wherein Islam is defended by the use of one’s speech. How can Islam be defended by one’s speech? Easy, by talking to those in one’s reach one can rid the misconceptions and lies about the religion, this can extend to giving lectures and debating. And since social media now has become an extension of one’s speech it too falls under this format of jihād. Therefore in context of the given example one can debunk the falsity of extremist Islam by presenting the true teachings of the Holy Prophet (s) and his purified progeny (s); of which a simple method would be sharing factual articles on facebook/twitter. Inviting to the religion of Islam, da’awah, too falls under this category.



Microphone and stand in the spotlight

  • jihād bil-qalam/’ilm – jihād by the pen/knowledge

This jihād requires the individual to engage in scholarly research in order to defend Islam from said misconceptions and lies, therefore this jihād goes hand in hand with the jihād bil-lisan. How can one share factual articles on social media if there is no one to write the articles in the first place? Hence, becoming a bookworm in order to distinguish truth from falsehood is an act of jihād bil-qalam/’ilm. The Imams from the Ahl al-Bayt (s) have repeatedly emphasized the importance of this jihād.

Amir al-Mu’minīn ‘Ali (‘a) has said: ” …The reward of a religious scholar is greater than the reward of a person who is fasting on days and establishes prayers during the night and fights in the Holy War for the sake of Allah. And, when a religious scholar dies, there will appear a gap in Islam which cannot be compensated except by a replacement of that (kind).” (Bihar al-Anwar, vol. 2, p. 43)

Imam Hasan al-‘Askari (‘a) has said: “The scholars of our followers are the guards of the bounds of Islam. Then, anyone of our followers who undertakes this (duty) is superior to the one who fights in the battle against the Romans, (because this one defends the theological bounds of our followers).” (AI-Ihtijaj, vol. 2, p. 155)


  • jihād bil-yad – jihād by the hand

This form of jihād requires physical action. If one witnesses wrongdoing/injustice the action taken to stop it is this jihād. Examples in practice would be stopping a thief, saving a life, aiding the homeless, etc. This jihād fundamentally is to stand up for what is right, always.

  • jihād bil-sayf – jihād by the sword

This form of jihād, perhaps the most misunderstood and maligned, deals with the usage of violence or qital fi sabilillah, or fighting in the way of God. This form of jihād tends to be a last resort and only situationally compulsory, therefore it is fittingly known as al-jihād al-asghar. In the plethora of misconceptions about Islam this jihād is precisely why the term jihād itself is infamously mistranslated as ‘holy war,’ therefore being aware to the realities of this format is crucial. The only two situations where jihād bil-sayf is permissible is:

  1. Initiated jihād (fighting against oppression/evil)
  2. For self-defense

Furthermore there are a number of rules of engagement that must be upheld when conducting jihād bil-sayf. Some of which are:

-jihād must only be in the name of Allah, and in the case of Initiated jihād declared only by His Prophet (s), the Imam/Hakim, or their deputies. The current jihād in Iraq against ISIS only became valid after the maraj’e, the representatives of the Imam al-’Asr (‘a), declared it so.

-Offensive war is not allowed, jihād bil-sayf is defensive in nature.

-jihād is only in the cause of God and for the sake of Islam, it is not allowed to wage violence for personal gain, wealth, vengeance, etc.

-The sick, elderly, women and children should not be harmed, neither should the natural world (trees, vegetation, animals).

-Places of worship are not be demolished.

-Indiscriminate killings should be avoided and the corpses of the enemy must not be disfigured.

-The prisoners of war must be treated humanely and not be tortured.

Even though this form of jihād is situational it is also a requirement to be in a state of preparedness for said situation, meaning one needs to remain physically fit, be knowledgeable in the art of war, know how to use weaponry and artillery.


What are the consequences of not performing jihād?

First and foremost the neglecting or abstaining from one’s duty of jihād is considered a major sin in Islam. Doing so of the lesser jihād, jihād bil-sayf, incurs the wrath of the Almighty hence the consequence of not performing the greater jihād, jihād bil-qalb/nafs must too be equally if not more unpleasant.

“O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company then he, indeed, becomes deserving of Allah’s wrath and his abode is hell; and an evil destination shall it be.” (Qur’an 8:15-16)

Similarly the great martyred scholar Sayyid ‘Abd al-Husayn Dastghaib Shirazi has reported that Amir al-Mu’minīn ‘Ali (‘a) has said:

“Those who flee from the battlefield should know that they have angered their Lord and have damned themselves to destruction because fleeing from the battle causes Allah’s anger. And one who flees from the Holy war will be certain to face calamities and eternal degradation and his fleeing will not prevent death, and his life cannot be prolonged. That is, if the time of his death has arrived, his fleeing will not delay it. He will die due to some other reason. On the other hand, if the time of his death has not yet arrived and he participates in jihād he will not die. Thus it is better for one to pledge his life to Allah rather than live in Allah’s anger, degradation and dishonour.” (Greater Sins Vol 2, The Twenty-Seventh Greater Sin, p. 191)

The practice of jihād should be given utmost importance, especially in this day and age when extremists are bent on hijacking Islam. In this past year 40,000 of our comrades, in Iraq alone, have been martyred in the performance of jihād bil-sayf, therefore no excuses should be given for not performing the other 4 forms of jihād especially when the format and methodology have been thoroughly explained. The dangers posed by extremists are real and must be combatted, be it with our hearts, tongues, pens, hands, or lives.

Written by:

Agha Shabbir Abbas

Who are the Rawāfid?

Written By: Agha Shabbir Abbas

Who are the Rawāfiḍ?

The term روافض Rawāfiḍ derives from the tri-consonant root ر ف ض which means ‘to reject’ or ‘to refuse,’ hence the Rawāfiḍ are the ‘rejectors.’ This term in the Muslim populace is seen as something derogatory in nature, analogous to the label ‘Refusenik’ put on the Soviet Jews who were deemed as security liabilities and traitorous in nature. This supposed nomen odiosum, abusive name, throughout history has been used by some in the majority Sunni population to label the Shīʿah for they ‘rejected’ the Khulafāʾ Rāshidūn, the Caliphate of Abi Bakr, ‘Umar, Uthman; for they instead only accepted the khilāfa of Alī ibn Abī Ṭālib (A) and his descendents. This rejection by the Shīʿah was and still is seen as something disgraceful by the majority and deserving of intolerance.

Example of the term Rawāfiḍ being used in a derogatory manner:

However in regards to the Shīʿah the term Rawāfiḍ is in fact an honorific and not something negative. This is rather odd that a term used as an insult by some is welcomed by the insulted. To understand this we must delve into the narrations. In the fourth section of Kitab al-mahasin, Kitab al-safwa wa l-nur wa l-rahma, we find a disciple of Imam Ja`far ibn Muḥammad al-Ṣādiq (A) complaining to him that he was being abused and labelled as such, in response the Imam (A) said:

“By God, this name which God has granted you is excellent, as long as you follow our teachings and don’t attribute lies to us.”

The predecessor of Imam al-Ṣādiq, his father Imam Muḥammad ibn ‘Alī al-Bāqir (A) explained the origins of the Rawāfiḍ for they were not a new phenomena, they were present during the time of Mūsa (A). In the same Kitab al-mahasin Imam al-Bāqir (A) is recorded to have said that:

“Seventy men from Fir’awn’s camp rejected Fir’awn and came to Mūsa (A); there was no one among the people of Mūsa (A) whose dedication and love for Hārūn (A) exceeded theirs.”

Ignoring the similitude between Hārūn (A) and Alī ibn Abī Ṭālib (A) we must instead look at the two groups as mentioned in the Qur’ān. In Surat Al-‘A`rāf (7:120-126) and Surat Ţāhā (20:70-74) those who rejected Fir’awn are mentioned such that they were threatened with death for their rejection, nevertheless they remained firm in their stance.

Fir’awn threatened:
“Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross.” (7:124)

The seventy men bravely responded:
“For us, We are but sent back unto our Lord” (7:125)


This rejection of tyranny and evil and the threat of death is equivalent to the life of persecution faced by the Shīʿah. Hence the Shīʿah must proudly call themselves the Rawāfiḍ, by doing so evil is rejected and justice is upheld for the Rawāfiḍ will always stand up against the Fir’awn of their time whether they call themselves Muslim (e.g. ISIS) or they ironically call themselves the followers of Mūsa (A) (e.g. Israel).

FIST copy


Written By: Agha Shabbir Abbas


I am sharing my views as to why I decided not to attend the UMAA convention. I contemplated very much on the issue and was going to release a statement pre-UMAA, but my respect for the organizers and the attendees prevented me from doing so. I did not want to create a controversy and ruin the memorial break for so many families and especially that Dearborn is home to many brethren from Southern Lebanon who would most surely get incensed by my comments, therefore I refrained.

Now that the UMAA convention has concluded I will try to explain myself. I have worked with UMAA in the past and have attended a majority of the conferences, which I enjoyed and benefited from on the most part so there is no enmity from my side.

The sole reason I did not go to this past UMAA was the irresponsibility shown by them in regards to the Syrian conflict.

In the year 2013 UMAA released a “Joint Statement Regarding Syria” in which two points serve as the crux of the matter:

  • “We, the undersigned, acting under the collective conscience of Shia Muslims in the United States of America and guided by the principles of justice promulgated by the Holy Prophet (sawa) and his immaculate household (Ahlul Bayt) (as), solemnly believe and declare as follows…”
  • “We call for an immediate ceasefire by all parties involved under the auspices of the United Nations, and the preparation for a transitional government that represents the will of the Syrian people.”

UMAA nor the signatories of the said statement represent the “collective conscience of Shia Muslims in the United States of America”. Islamically there are two forms of consensus, one is ijma’ al-ummah the consensus of the people, and the other is ijma’ al-aimmah consensus of the scholars. To establish consensus for anything there is a need for democracy, the rule of the people. UMAA clearly is not a democratic organization, if it were we the Shi’a Muslims would be surveyed for all major decisions, especially in terms of administration. Therefore UMAA does not have ijma’ al-ummah. In regards to ijma’ al-aimmah it is clear that very many of our scholars such as Sayyid ‘Ali Khamenei and Sayyid Hassan NasrAllah are much in favor of the current rule in Syria hence the notion of a “transitional government” is quite astounding, so it would be very unfair of UMAA to claim ijma’ al-aimmah as well. And we all know that the two scholars, of which one is a marja’, are followed by substantial portions of the Shi’a community, if not the outright majority.


I have attended the UMAA convention previously and will probably do so in the future, but right now I withhold my support for it. I respect those who attended the conference and would like to assume that they were unaware of the given policies. I also do not want anyone to stop attending the conference because there is a need for it and it has potential. But the UMAA board must be held accountable for their actions.

I approached an UMAA board member in regards to the statement, I was harshly brushed off stating that “we do not support Wilayat al-Faqih!” It honestly is amazing that UMAA claims to represent the “collective conscience of Shia Muslims in the United States of America” but discounts an immense segment of the Shi’a populace! I also disagree with the system of Wilayat al-Faqih and I too am against the current rule in Syria but I can never claim to represent anyone other than myself. I am hoping that the board member reads this blogpost and amends their position.

When UMAA approved the Bush administration’s decision in 2003 to invade Iraq by inviting Paul Wolfowitz as the keynote speaker many in the community started attacking UMAA as a “zionist entity”, that it had ulterior motives. UMAA to this very day is still haunted by said attacks. I on the other hand believe that UMAA deserves the benefit of the doubt for it at that time was a new organization who probably erred due to naivety, not due to some malicious intent. UMAA 2014 is not the same as UMAA 2003, such blunders should not occur again. UMAA from now on must consciously understand that their Shi’a identity will at times cause them to oppose Washington DC.


In my rather young life I have been blessed to have served as a President of a Muslim organization at my university, where the decisions I and my board made effected over 4000 Muslim students. The 4000 + Muslim students were Shi’a, Sunni, Sufi, Agnostic, and even Takfiri! I disagreed with large segments of this population but I did not disregard them for they were the constituency, I had to represent them devoid of bias. The Shi’a Muslim population in the USA is far greater than of the Muslims on one university’s campus so why does UMAA forgo its responsibilities?

wa ma tawfiqi illa billah!