The Life of Imam Al-hasan Al-mujtaba

A’isha Permits Abdurrahman To Be Buried

The historians have mentioned that A’isha permitted Abdurrahman bin ‘Awf to be buried in the room of the Prophet (a.s).[^2] This attitude was very strange. Was Abdurrahman more appropriate to the Prophet (a.s) than Imam al-Hasan, who was his dear grandson? O Allah, have mercy on me! What an attitude 223, Al-Ya‘qubi in his Tarikh, vol. 1, p. 200, Abu al-Fida’ in his Tarikh, vol. 1, p. 192, Abu Ali al-Nisaburi in his Roudat al-Wa‘izeen, p. 143, and Abu al-Farajj al-Asfahani in his Maqatil al-Talibiyyin, p. 23. It has also been mentioned in the books: al-Kharaiyajj wa al-Jaraiyah, p. 23, Roudat al-Nazir, and Bihar al-Anwar.

[^1] We have already mentioned the Prophet’s traditions concerning Imam al-Hasan. The Muslims have unanimously agreed on them. [^2] Al-Durra al-Thamina fi Tarikh al-Medina, p. 404.

that which A’isha took was! She allowed Abdurrahman bin ‘Awf to be buried beside Allah’s Apostle, and he enjoyed his neighborhood, while she sent far from him his dear grandson and the part of his liver (Imam al-Hasan)! She came between him and the dearest of his wishes and paid no attention to the feelings of the Prophet (a.s) as to his great love for him and his attachment to him. Professor Sayyid Sa‘eed al-Afghani has commented on A’isha’s attitude, saying: “Perhaps the last expression about her (A’isha) negative attitude toward Ali is that she turned away from his two sons al-Hasan and al-Husayn. She veiled herself from them while she was among mahrams (those who it is not lawful to get married to). They were the grandsons of her husband. It was not lawful for her to marry them, nor was it lawful for them to marry her. It is intuitively known that it is not lawful for man’s wife to marry his sons nor the sons of his sons nor the sons of their daughters. She definitely knew that but she veiled herself from them. She did not give permission to them except when she was behind a curtain as a sign of exaggerating in sending them far.”

Ibn Abbas has commented on this attitude, saying: “It was lawful for them (al-Hasan and al-Husayn) to came in to her.”[^1] Then it was the last wish of al-Hasan, after the death of Imam Ali (a.s), and his abdicating the caliphate to Mu’awiya, to be buried alongside his grandfather. It was a legal wish. People had no right to deprive him of wish, for he was the nearest of the survivals to the Prophet (a.s), and was the closest of them to him in kinship after his daughter and his wives. However the political inclinations have a course that does not yield to the truth and logic.[^2]

A’isha went too far in her attitude and showed the malice she harbored against Imam Ali (a.s), and his sons. I can find no justification for her action. When Muhammad bin al-Hanafiyya saw her bad attitude, he became displeased with her and said to her with anger: “O A’isha, one day on a mule, and one day on a camel. You cannot control yourself, nor can you control your movements, because of your enmity to the Hashimites.”

These words made her angry, and she wanted to separate Muhammad from the sons of Fatima and to make a distinction between him and them. She said to him: “Fatima’s sons do not speak!” It was clear to Imam al-Husayn that A’isha wanted to divide them, so he refuted her statement, saying: “How can you separate Muhammad (bin al-Hanafiya) from Fatima’s sons? By Allah, he

[^1] Ibn Sa‘d, Tabaqat, vol. 8, p. 50. [^2] ‘Aa’isha wa al-Siyasa, p. 218.

was descended from three women called Fatima; Fatima, daughter of Imran bin ‘Aaid bin Makhzum, Fatima, daughter of Asad bin Hashim, and Fatima, daughter of Za’ida.” A’isha said with rage and anger: “Take this son of yours away and go with him. Indeed you are contentious people.”[^1] Her nephew al-Qasim bin Muhammad, the good one, and son of the good one, rebuked and deterred her from her attitude, saying: “O aunt, we have not washed our heads from the disgrace of the Battle of the Camel yet. Do you want this day to be called the Day of the gray Mule?”[^2] Ibn Abbas turned to her while he could not see his way because of anger. He shot at her an arrow of his piercing speech, saying: “What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of Allah and fight the friends of Allah? Go back! You have given assurance against what you fear and have learned what you wanted (to know). By Allah, victory will come to this House, even if it is after some time.”

Then he turned to Marwan and said to him: “Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the messenger of Allah, may Allah bless him and his family, but we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, daughter of Asad, and bury him alongside her according to his instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, you know that you would be definitely unable to deter us from that.”[^3] When Abu Hurayra saw that, he shouted at the top of his voice: “Have you seen that if a son of Musa bin Imran died, would he be buried with his father or not? Surely I have heard Allah’s Apostle, may Allah bless him and his family, say: ‘al-Hasan and al-Husayn are the two masters of the youths of the Garden!”

History has not recorded a noble attitude for Abu Hurayra except this one. As for Marwan, he became displeased with Abu Hurayra’s saying and he shouted

[^1] A‘lam al-Wara fi A‘lam al-Huda, p. 126. [^2] Al-Ya‘qubi, Tarikh, vol. 2, p. 200. [^3] Roudat al-Wa‘izeen, p. 143. A‘yan al-Shia, vol. 4, p. 81. It is worth mentioning that this Ibn ‘Abbas is not Abdullahbin ‘Abbas, the religious scholar of the community, for he was in Damascus. This Ibn ‘Abbas is one of the sons of al-‘Abbas. He was either ‘Ubayd Allah or other than him.

at him: “The tradition of Allah’s Apostle has got lost!”[^1] Aban bin ‘Uthman came out shouting at the top of his voice, saying: “Indeed this is the wonderful thing! Should the son of the one who killed ‘Uthman be buried with Allah’s Apostle, while Abu Bakr, ‘Umar and the martyr (‘Uthman), the oppressed one, be buried in (the cemetery of) Baqee‘ al-Gharqad?”[^2]

When the Hashimites saw the Umayyads’ attitude that they prevented them from burying Imam al-Hasan alongside his grandfather, they decided to fight against them. The Umayyads sided with the Umayyads, and the Hashimites sided with the Hashimites. The two parties intended to attack each other. When Imam al-Husayn saw that, he hurried to the Hashimites and said to them: “O Banu Hashim, (fear) Allah and beware of Him! Do not lose the will of my brother. Take him to (the cemetery of) al-Baqee‘. He had adjured me before Allah that if I was prevented from burying him with his grandfather, I should not dispute with anyone as to him and should bury him in the cemetery of al-Baqee‘ with his mother.”

Then he turned to the Umayyads and said to them: “By Allah, if there had been no injunction to me from al-Hasan to prevent bloodshed and that I should not shed even a drop of blood in carrying his will his, you would have known how the swords of Allah would have taken their toll from you. You have broken the agreement which was made between you and us. You have ignored the conditions which we made with you for ourselves.”[^3] [^1] A‘yan al-Shia, vol. 4, p. 81. A narration similar to that has been mentioned by al-Hakim in his Mustadrak, vol. 3, p. 171. In Ibn ‘Asakir’s Tarikh it has been mentioned that Muhriz bin Ja‘far has narrated on the authority of his father, who has said: “I have heard Abu Hurayra say on the day when al-Hasan bin Ali was buried: ‘May Allah fight Marwan!’ He (Marwan) said: ‘By Allah, I will not allow the son of Abu Turab (Imam Ali) to be buried with Allah’s Apostle while ‘Uthman was buried in (the cemetery of) al-Baqee‘’ I (Abu Hurayra) said: ‘O Marwan, fear Allah and do not say anything about Ali but good. I bear witness that I have heard Allah’s Apostle, (a.s.) say at the Battle of Khaybar:

‘I will give the standard to a man whom Allah and His Apostle love. He will not flee.’ I also bear witness that I have heard Allah’s Apostle say concerning al-Hasan: ‘O Allah, I love him, so You love him and love those who love him.’ Marwan said: ‘You have said many things from Allah’s Apostle. Therefore, we will not hear from you what you say. Is there anyone other than you knows what you say?’ He (Abu Hurayra) said: ‘I said: ‘This is Abu Sa‘eed al-Khudari.’ So Marwan said: ‘Certainly the tradition of Allah’s Apostle has got lost when no one narrates it except you and Abu Sa‘eed al-Khudari. By Allah, Abu Sa‘eed al-Khudari is mere a young lad. And certainly you came from the Mountains of Dus a short time before the death of Allah’s Apostle; therefore, fear Allah, O Abu Hurayra.’ He (Abu Hurayra) said: ‘I said: ‘Yes, (this is) what I advise you (to cling to).’ Then he kept silent.”

[^2] Ibn ‘Asakir, Tarikh, vol. 12. It is available in the Library of al-Imam Ameer al-Mu’mineen.

[^3] The Shi‘ite historians have maintained that ‘Aa’isha commanded the Umayyads to shoot (arrows at) the coffin of al-Hasan, to the extent that seventy arrows were drawn from it. This has been mentioned in the book Nasikh al-Tawarikh and the like. This confirmed by what has been mentioned in Ibn ‘Asakir’s Tarikh, vol. 12: “Al-Husayn reached the grave of the Prophet, (a.s.) and said: ‘Dig (a grave) here.’ Sa‘eed bin al-‘Aas, who was the Emir, kept silent and did not come between him and that. Marwan called the Umayyads, and they armed themselves. Marwan said: ‘That will never be!’ Al-Husayn said: ‘O son of al-Zarqa’ (the blue one), there is no relationship between you and this. Or are you more appropriate for it?’ Marwan said: ‘That will never be, and he will never reach it as long as I am alive.’ He summoned the Alliance of al-Fudool. So (the tribes of) Hashim, Taym, and Asad…gathered together. They armed themselves. Marwan carried a standard, and al-Husayn carried a standard. The Hashimites said: ‘He (al-Hasan) will be buried with the Prophet, may Allah bless him and his family.’ To the extent that they shot arrows at each other….”

Then Imam al-Husayn (a.s) ordered the sacred corpse to be carried to al-Baqee‘, and it was carried. The Hashimites and the Talibids surrounded the pure corpse of Imam al-Hasan (a.s). They were shedding tears and sighing. Misfortune overcame them. Their hearts melted out of sadness for their great Imam and because of what the Umayyads had committed toward them. The pure Imam was brought to the cemetery of al-Baqee‘ and was buried alongside his grandmother Fatima, daughter of Asad.[^1] Imam al-Hasan was buried in the earth, and clemency, generosity, and virtue were also buried with him.

At the Tomb

Imam al-Husayn, the master of martyrs, stood on the edge of the grave. He was staring at his brother and he did not blink. His heart was not quiet. He praised his brother. He coined words from his sadness, saying: “May Allah have mercy on you, O Abu Muhammad! You reflected on the most likely places of the truth. You preferred Allah during the time of the refutation in the places of precautionary dissimulation with deliberation. You perceived the great misfortunes of the world with an eye that disrespected and overcame them with a hand with pure parts and family. You deterred the actions of your enemies with provisions easy to you. No wonder! You belong to the progeny of Prophethood and you suckled the milk of wisdom. Therefore you have gone to happiness and bounty and a garden of bliss. May Allah make great the reward for you and us, grant you and us with good comfort!”[^2]

Then he sat down on the grave, watered it with the tears of his eyes, and recited:

[^1] Kifayat al-Talib, p. 268, and other than it. [^2] ‘Uyun al-Akhbar.

Should I oil my head or should my beauties be good while your cheek is covered with dust and you are plundered? Should I drink the water of the rain clouds with other than its water while the bowels have included a flame because of you? Or should I enjoy the world for a thing I dedicate to all that which a dear one approaches to you? I will weep for you as long as a dove coos and a twig becomes green in the large trees in al-Hijaz. He is a stranger and the sides of al-Hijaz have surrounded him. Verily all those under the earth are strangers. Therefore let not the survival rejoice at those who have passed away, for everyone has a share of death. He who has been afflicted with his own property is not plundered, but he who has buried his brother is plundered. My crying is long and my tears are plentiful. You are far, but your shrine is near. Your relative is he whose vision addresses you; and those who are under the earth do not have a relative.[^1]

Then his sad, bereaved brother Muhammad bin al-Hanafiya walked towards the grave and stood on its edge as if he suffered from death struggle. He responded to the feelings of his sad soul and broken heart, which had no room for anything except sorrow and sadness. He coined words from his sadness, saying: “May Allah have mercy on you, O Abu Muhammad! By Allah, your life had strengthened us, but your death has weakened us. The most excellent soul is that which your body built, the best body is that which your shroud has included, and the best shroud is that which your grave has contained. Of course, you are so, for you are the descendant of guidance, ally of men of piety, and the fifth of the people who where under the cloak. Your grandfather is al-Mustafa (the Prophet), your father is al-Murtadha (Imam Ali), your mother is Fatima al-Zahra’, and your cousin is Ja‘far al-Tayyar in the Garden of Abode. The hands of the truth fed you; you were brought up in the lap of Islam, and the breasts of faith nursed you. So you are good dead or alive. Our souls have not hated your life nor do they have doubt that the choice belonged to you, and that you and your brother are the two masters of the youths of the Garden. Therefore, O Abu Muhammad, peace from us be on you!”[^2]

[^1] Maqtal al-Husayn, vol. 1, p. 142. It was said that Muhammed bin al-Hanafiya recited the poetry lines. [^2] Zahrat al-Adab, vol. 1, p. 55. Al-Ya‘qubi, Tarikh, vol. 200, p. 2.

After Imam al-Hasan had been buried and praised, the people warmly condoled Imam al-Husayn (a.s) who was standing and thanking them for their condolences.

The Echo of the Disaster

When the painful news of Imam al-Hasan’s death was announced, it shook and saddened the Muslims all over the Islamic world. Their master, their Imam, and their only refuge had died. His death brought about abasement to all the Arabs and the Muslims.[^1] We have to mention the Islamic capitals that were covered with sorrow and distress.

  1. Yathrib

As for Yathrib, the capital of Islam, it was clothed in sadness and mourning for the late Imam. The markets and shops in it were closed.[^2] The men and the women wept for him for seven days. The womenfolk of the Banu Hashim wailed over him for a month. They mourned and were dressed in black for a year.[^3]

  1. Mecca

Sadness and sorrow spread among the people of Mecca. When the terrible news reached them, they closed their shops and stopped their earnings. They, men and women, continued wailing over Imam al-Hasan and weeping for him for seven days.[^4]

  1. Basra

Abdullah bin Salam conveyed the painful news to the people of Basra. He told Ziyad bin Abeeh, the governor of Basra about this news. Al-Hakam bin Abi al-‘Aas al-Thaqafi understood that. He went out and announced the death of Imam al-Hasan. When people heard of that, they wept loudly and they clamored. Abu Bakra, Ziyad’s brother, was sick. He heard people crying and wailing. He asked his daughter Soda:

“What is that?”

“Al-Hasan bin Ali has died,” she replied, “Praise belongs to Allah, Who has relieved the people of him.”

[^1] Maqatil al-Talibiyyin, vol. 1, p. 53. It has been mentioned in it that ‘Umar bin Basheer asked Abu Ishaq: “When did the people became lowly?” “At the time when al-Hasan died,” he answered.

[^2] Al-Hakim, Mustadrak, vol. 3, p. 173. Asad al-Ghaba, vol. 2, p. 11. A‘yan al-Shia, vol. 4, p. 80.

[^3] Al-Bidaya wa al-Nihaya, vol. 8, p. 44.

[^4] Ibn ‘Asakir, Tarikh, vol. 4, p. 228.

He said to her with a weak voice: “Keep silent! Woe unto you! Allah has relived him of much evil, and the people have lost much good because of his death. May Allah have mercy on al-Hasan!”[^1]

  1. Kufa

When the painful news was announced in Kufa, the hearts broke and the souls shook. The Kufans wept and wailed. They numbered the Imam’s outstanding merits. They remembered their mistake and their negligence toward him. Their talented poet, Sulayman bin Qutta, elegized him. The great poet of Kufa, Qays bin ‘Umar, better known as al-Najashi, elegized Imam al-Hasan in a poem in which he had mentioned the crime committed by Ja’dah, daughter of al-Ash‘ath, and in which he has mentioned Imam al-Hasan’s excellence, generosity, and munificence., saying:

Ja’dah, weep for him and do not be tired after the weeping of the wailer bereaved of a child. The curtain has never been lowered on the like of him, in the earth, from among those unshod and shod. When his fire broke out, he raised it with the thick support. In order that the hopeless widower and the single of a people who had no family might see it. He boiled raw meat. When he cooked it well, he did not bear a grudge against an eater. I mean him whose destruction we handed over to the critical, barren time.[^2]

The Shiite leaders and personalities held a meeting in the house of Sulayman bin Surad al-Khuza‘i. They sent to Imam al-Husayn a letter in which they condoled him on his painful misfortune and expressed their allegiance, loyalty, and obedience to his orders. This is the text of their letter: “In the name of Allah, the Most Gracious, the Most Merciful. To al-Husayn bin Ali, from his followers (Shia) and from the followers of his father, the Commander of the faithful. The peace of Allah be on you. We, on your behalf, praise Allah, Whom there is no god but Him. We have heard of the death of al-Hasan bin Ali. Peace be on him on the day he was born, and on the day he died, and on the day when he will be resurrected. May Allah forgive him his sin, accept his good deeds, join him to his Prophet, may Allah bless him and his family, double the reward for you in

[^1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p. 4. [^2] Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 303.

the misfortune as to him, and redress the misfortune through you. You regard him as with Allah. We belong to Allah and to him is our return. What great is that with which this community has been afflicted, you and these Shia in particular, by the death of the son of the guardian, son of the Prophet’s daughter, the banner of guidance, the light of the country, the hope for spreading the religion, and the restorer of the manners of the righteous. Therefore, bear patiently, may Allah have mercy on you, surely these acts require courage. In you there is a successor to him who was before you; and Allah gives His guidance to one who follows your guidance. We are your Shia, who have been afflicted with your misfortune, sad because of your sadness, who delight out of your delight, follow your path, and wait for your command. May Allah give you patience, exalt your esteem, make great your reward, forgive your sin, and return your right back to you. With Greetings.”[^1]

Mu’awiya’s Delight

Mu’awiya impatiently yearned for the news from Yathrib and waited for the postman an hour by an hour. He insisted on his governor to let him know the news about the Imam everyday. When the news of the death of the Imam reached him, he did not control himself out of delight, to the extent that he fell down in prostration. He and those with him exclaimed, “Allah is great!” in the Green Dome. When his wife Fakhita, daughter of Qurda, heard of that, she came out through a wicket of hers. She knew that her husband was happy and delighted. So she asked him: “May Allah delight you, O Commander of the faithful! What is that which has reached and made you glad?” “The death of al-Hasan!” he answered.

She shed tears and said: “We belong to Allah and to Him is our return!” Then she wept and said: “The master of the Muslims and son of the messenger of Allah, may Allah bless him and his family, has died!”[^2] Mu’awiya wondered at the quick effect of the poison he had sent to Imam al-Hasan, saying: “How wonderful! Al-Hasan took a drink of honey mixed with Romanian water, and he died!”[^3] Mu’awiya heard of what the Hashimites wanted when they tried to bury al-Hasan (a.s) in the house of the Prophet (a.s). He said: “The Banu Hashim did not treat us with justice when they claimed that they wanted to bury al-Hasan alongside the Prophet, while they had prevented the people from burying

[^1] Al-Ya‘qubi, Tarikh, vol. 2, p. 203. [^2] Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 305. [^3] Al-Isti‘ab, vol. 1, p. 374.

‘Uthman (in any place) except in the remotest part of the cemetery of al-Baqee‘. If my opinion of Marwan was right, they would not reach that.” Then he began saying: “O Marwan, take care of it!”[^1] Al-Miqdam bin Adiy bin Karb, a follower of Imam Ali, came to Mu’awiya. Mu’awiya said to him showing gloating over the death of the Imam: “O Miqdam, did you know that al-Hasan bin Ali has died?” Al-Miqdam became sad and he wept. However Mu’awiya turned to him, while there was delight on his face and a smile was on his lips, and said to him with mockery: “Do you think that the death of al-Hasan is a misfortune?” “Why do I not see it as a misfortune?” replied al-Miqdam, “and certainly that Allah’s Apostle put him in his lap and said: ‘This (al-Hasan) belongs to me, and al-Husayn belongs to Ali.’”[^2]

Indeed, Mu’awiya rejoiced at the death of Imam al-Hasan, for the rays of his hopes and his dreams went well with him, and that he would make the rule hereditary among his sons and progeny. Al-Fadhl bin al-Abbas has described to us the extent of Mu’awiya’s delight and his gloating over the death of Imam al-Hasan, saying:

Today, Hind’s son (Mu’awiya) has become gloating and his arrogance has become manifest when al-Hasan died. May Allah have mercy on him (al-Hasan). Surely he often grieved and worried Hind’s son. He (Mu’awiya) has got rid of him when he has become a hostage to the events of the time. Therefore, enjoy (your life) safely, O Hind’s son; only fatness moves the wild ass. You will not survive; therefore, do not gloat over him. For every living thing is a hostage to death. O Hind’s son, if you taste the death glass, you will be at the time like something that which had not been.[^3]

Historians have mentioned that Ibn Abbas came in to Mu’awiya. When he sat down, Mu’awiya, who was delighted and happy at the death of the Imam, turned to him and said: “O Ibn Abbas, al-Hasan has died!”

“Yes, he has died! We belong to Allah and to Him is our return!” said Ibn

[^1] Ibn ‘Asakir, Tarikh. [^2] Kifayat al-Talib, p. 268. [^3] Al-Khawarizmi, Maqtal al-Husayn, vol. 1, p. 141.

Abbas and repeated that several time, “I have heard that you have shown happiness and delight at his death. By Allah, his body has not closed your grave nor has the decrease of his appointed time increased your lifetime. He has died while he is better than you are. Though we have suffered his misfortune, we had suffered the misfortune of the one who was better than him, his grandfather, Allah’s Apostle, may Allah bless him and his family. But Allah redressed his misfortune, and the best of the successors succeeded him.” Ibn Abbas sighed out of sadness, and then he burst with tears. Those who were in Mu’awiya’s palace wept. As for Mu’awiya, he feigned crying. On that day the people wept very much. Mu’awiya turned to Ibn Abbas, while delight was on his expressions, and said to him: “O Ibn Abbas, he (al-Hasan) has left behind him small children!”

It was clear to Ibn Abbas that Mu’awiya wanted to gloat over Imam al-Hasan in his speech, and so he said to him: -All of us were small and we have grown up!

-How old was he?

-Al-Hasan’s birth is too great to be ignored by anyone! Mu’awiya kept silent for a while. Then he turned to ibn Abbas to know the extent of his inclination toward al-Husayn, saying: “O Ibn Abbas, you have become the master of your people!” Ibn Abbas understood Mu’awiya’s purpose, so he said to him: “Verily, I will not be the master of my people as long as Allah keeps alive Abu Abdullah al-Husayn.”

Mu’awiya dodged as usual and said to him: “To Allah belongs your father, O Ibn Abbas! Whenever I ask you, I find you ready (to answer)!” With this we will end our speech about Imam Abu Muhammad (al-Hasan). Peace be on him on the day he was born, on the day he died, and on the day when he will be raised to life. When the Muslims lost him, they lost his timely and spiritual leadership, and were liable to misfortunes and disasters, for the Umayyads after him spared no effort to humiliate the Muslims and to force them to do what they disliked. I would like to enlighten the readers that this book is only a summary of my study about the pure Imam Abu Muhammad al-Hasan, his legacy, ideals, time, caliphate, and the difficult circumstances that surrounded and made him make peace (with Mu’awiya). I do not claim that I have reached perfection as to it,

for perfection belongs to Allah only, but I spared no effort concerning the research and the study, the presentation and analysis of the narrations, and the discussion of some of them. It may be that I have succeeded in all of that and in giving a live picture of Imam al-Hasan and of the time when he lived. I have elaborated on dealing with the events that accompanied the Imam. I think that it is necessary to mention them, for the research requires them.

Before I end my speech, I think it is incumbent on me to thank His Eminence Hajj Muhammad Rashad ‘Ajeena, a great benefactor, for his adopting the publication of the book in all its editions, as I have mentioned at the beginning of the book. He, may Allah protect him, sincerely and faithfully wanted the expenses on the third edition to be from the charities bequeathed by his late father Hajj Muhammad Jawad ‘Ajeena, for he has believed that serving the Imams of the Ahlul Bayt (a.s) is the best of deeds that bring him nearer to Allah. May Allah achieve his hopes and guide him to all noble efforts!