Summary of Mothers of the Ahlulbayt: Khayzuran (Mother of Imam Jawad (a) | Sheikh Mohammed Al-Hilli (Night 10)

00:00:00 - 00:35:00

Sheikh Mohammed Al-Hilli speaks about Lady Khayzuran, the wife of Imam Reza and the mother of Imam Muhammad, and her righteous character as a descendant of Mary the Copt, the wife of the Prophet Muhammad. The speaker addresses the social issue of slavery, stating that Islam aimed towards gradual change towards abolition and the Ahlulbayt engaged in buying and selling slaves to highlight the respectful treatment that they deserved. The section includes discussions of Lady Shatipa, Imam Jawad (a), the prerequisites for shafa'ah, the qualities of a sincere and mukhlas believer, and the importance of using the right words and phrases when making a vow to Allah.

• 00:00:00 In this section, the speaker introduces Lady Khayzuran, the wife of Imam Reza and the mother of Imam Muhammad. Lady Khayzuran is considered a righteous and God-fearing lady by many, and historians believe she is a descendant of Mary the Copt, the wife of the Prophet Muhammad. The speaker explains that Lady Khayzuran was a slave and servant, and many have questioned why the Ahlulbayt engaged in buying and selling slaves. The speaker explains that slavery was a common practice in society at that time, and Islam did not aim to disrupt the social order immediately but rather to create a gradual change towards abolition.
• 00:05:00 In this section, Sheikh Mohammed Al-Hilli discusses how Islam gradually abolished the practice of slavery. He explains that Islam instructed the emancipation of slaves and stopped the practice of slavery through various means, which included the gradual release of slaves through a pact and the recommendation to free slaves as a means of gaining Sawab. The objective of buying slaves by the Ahlulbayt was to highlight that Islam was against the mistreatment, oppression, and injustice towards them, emphasizing that they are to be treated respectfully, and not unjustly dealt with. It's highlighted that the gradual abolition of slavery was a concept that Islam had adopted, and the terrorist organizations today's illicit activities involving slavery are entirely against the teachings and principles of Islam as a religion that doesn't accept any form of slavery.
• 00:10:00 In this section, Sheikh Mohammed Al-Hilli discusses the story of Lady Shatipa, who lived during the time of the seventh Holy Imam. When a man came to collect charity from her, she gave him a small amount, which he deemed insignificant. However, Imam Al-Qadim honored her small contribution and gave her a coffin made from cotton taken from the land of Fadak. Lady Shatipa was so grateful for the honor bestowed upon her that she lived the rest of her life with sincerity and devotion. In later years, Imam Al-Qadim married a descendant of Lady Shatipa, Khayzuran, and they had their only child, Imam Muhammad Al-Jawad.
• 00:15:00 In this section, the reasons for the acceptance of Imam Jawad (a) as the Imam at a young age are discussed. One of the reasons suggested is that Imam Ali (a) was young when he was martyred, and people did not think that his son would be the Imam. However, the main reason was the preparation for Imam Sahib al-Zaman (atfs), who also assumed the position of Imam at a young age. Moreover, the birth of Imam Jawad (a) was a test for Shia Muslims to examine their belief in the Imams (a), and after Imam Ali al-Rida (a) was martyred, some people refused to accept Imam Jawad (a) as the Imam and were drawn to the luxuries of the world. However, the birth of Imam Jawad (a) was a momentous occasion for the family of the Holy Prophet, and his birth was narrated by Hakima, the sister of Imam Ali al-Rida, who was also the narrator of the story of his birth.
• 00:20:00 In this section, Sheikh Mohammed Al-Hilli discusses the relationship between Imam Ali al-Jawad and his mother, Khayzuran. He explains that Imam Ali al-Jawad spent most of his time with his mother, particularly after Imam Ali al-Hadi had to go to the land of Merv when Imam Ali al-Jawad was only three years old. He praises Khayzuran and her purity indicating that she was a monotheistic individual who worshipped only Allah. The sheikh then goes on to address the notion that ordinary people cannot reach the level of the imams or the Ahlulbayt, highlighting that they are considered role models for people, and that it is important for individuals to strive towards attaining a pure heart.
• 00:25:00 In this section, Sheikh Mohammed Al-Hilli discusses the prerequisites of shafa'ah (intercession) and what it takes to have a "kalban salim", a pure heart. He highlights the importance of having conviction, seeking knowledge to resolve any doubts, and not following one's desires over Allah's commandments. The Sheikh notes that sincerity is the most powerful tool to attain a pure heart, which can be achieved by fasting as it inculcates sincerity in one's heart and is difficult for others to observe.
• 00:30:00 In this section, Sheikh Mohammed Al-Hilli discusses the qualities of a sincere and mukhlas believer. He explains that a mukhlas person does not seek admiration and praise from others but instead does good deeds for Allah alone. Additionally, there is no hypocrisy in their actions whether they are alone or with others. They are also careful about their deeds because they know Allah is always watching them. Sheikh Al-Hilli emphasizes the importance of re-examining our intentions for every deed we do in this holy month of Ramadan. He also introduces the concept of neither, which is a tool in Islamic teachings that can be used to attain or accomplish things and also to stop us from doing sins.
• 00:35:00 In this section, Sheikh Mohammed Al-Hilli explains the importance of using the right words and phrases when making a vow to Allah. He states that in Arabic, one must say "lillahi," and in English, it must be stated as "obligatory or incumbent upon me by Allah" or "I vow by Allah." By making a vow in this specific way, it creates an obstacle and a barrier between oneself and the act that is not supposed to be done, making it even harder to commit that action. This causes individuals to think twice before doing anything that displeases Allah or Muhammad.