Showing posts with label Ahlulbayt. Show all posts
Showing posts with label Ahlulbayt. Show all posts

Wednesday, January 14, 2009

The Martyrdom of Hazrat El-Imam Sayyidina Husain

by Syed Mumtaz Ali


In Islam, it is binding on every Muslim to acknowledge Allah as the Sovereign, the Master, the King and the Absolute overlord in his moral, social, cultural, economic and political spheres of life.

The Holy Qur'an reiterates this fundamental doctrine repeatedly. I will quote only a few short verses:

"Say: I seek refuge in the Rabb (Lord) of mankind, the King of mankind." (114:1-2)

"Say: O Allah! Master of all the Kingship" (3:26)

"Is not Allah the best of all judges" (95:8)

"No one has the authority to pass judgment except Allah" (6:57)
"To Him belongs whatever is in the Heavens and in the Earth, and all that lies between them, and all that is beneath the soil" (20:6)

According to this principle, then, it follows that anyone who holds power and rules in accordance with the laws of Allah could undoubtedly be viceregent of the Supreme Ruler. In such a capacity, i.e., by virtue of his delegated authority, he will not be authorized to exercise any powers other than those delegated to him.
"It is He Who had made you viceregent on the earth" (35:39)
The Khaliphate granted by Allah to the faithful is the popular viceregency and it is not limited to any family, clan or race etc. And even in this context, the guiding principle that determines superiority of one individual over the other depends solely on his piousness and good moral character (taqwa) which serves as the sole criterion.
"Surely the noblest of you in the sight of Allah is he who is the most righteous" (49:13)
In view of this limitation on his authority and powers, the head of the state shall not function in an autocratic but in a consultative (shura) manner. He is required to discharge his duties in consultation with persons holding responsible positions in the government and with the elected representatives of the people. This fundamental principle that in an Islamic State, the government should be constituted and run in mutual consultation with people is clearly set out in the Qur'an. The Chapter which contains this verse is itself given the designated title/name of 'Al-shura'. Allah says in Ayat 38:
"Conduct their affairs with mutual consultation" (42:38)
This injunction has come to be known popularly in our times as the basic democratic principle of Islam. In his book, Introduction to Islam, Dr. M. Hamidullah elaborates this point in the following words:
"Islam attaches no importance to the external forms of government. It is satisfied if two conditions are fulfilled:
  1. the well-being of man in both worlds is aimed at, and
  2. the Shari'ah (Divine Law) is applied."
To further clarify, he states that "the constitutional question takes a secondary place and a republic, a monarchy, or a joint-rule, among other forms of government, are all valid in the Islamic Community."

When discussing the background and the turmoil that lead to the declaration by Amir Muawiya to appoint his son Yazid as his successor, we must bear this in mind that it was not the external form of government per se which alone caused Hazrat El-Imam Husain (Radhi Allahu Ta'ala Anhu) to take exception and vehemently oppose Yazid's succession after his father's death which occurred four years after his appointment as an heir-apparent or crown-prince was initially made.

It was the abuse of power by Yazid which made it impossible for Hazrat Imam Husain (Radhi Allahu Ta'ala Anhu)to put up with the prevailing state of affairs. Power corrupts, and absolute power corrupts absolutely! It was indeed the absolutely corrupt power of hereditary monarchy which became the bone of contention because the indications and signs of such corruption had already become quite apparent. The beginning of the gradual decline of the moral fibre of the Islamic society was gaining a rapid momentum. As a matter of fact later developments proved it to be so. The tragic consequence was that Islam never recovered from that political epidemic and the creeping moral cancer.

Sovereignty of Allah was marginalised and the Rule of law was openly jeopardised. These two fundamental concepts received lip-service, and remained a mere theory. Everyone was aware of the fact that these human characteristics have been commonplace among monarchies throughout human history. Imam Husain (Radhi Allahu Ta'ala Anhu) had the wisdom, and the deep insight deep inside to recognize that the trends of corruption and gage the speed of the potential destruction. He felt he had to try to stop it at any cost. He knew it was his religious duty to follow Allah's Commands to try his best and leave the rest to Allah as the He clearly directs us all:

"These are the people who, if We establish them in the land, will establish Salah, (ritual service of worship) and pay Zakah, (religious dues) enjoin justice and forbid evils; the final decision of all affairs is in the hands of Allah" (22:41)
Hazrat Imam Husain (Radhi Allahu Ta'ala Anhu) had no difficulty in recognizing the fact that the breach of a Divine Trust (of governing people) placed in the hands of a ruler of an Islamic state was a very grave matter that could cause much irreparable harm to the Community and future generations.

Allah commands:

"Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness" (4:58-59)
Let me explain: Just as a servant is entrusted with certain property for which he is responsible to the master, the king or the ruler is entrusted with the care of the people and guarding their rights. Accordingly, in order to discharge his duties, he is responsible in the first place to Allah Who is the Real Master, and then to people in relation to whom he occupies a position of a servant.

The signs of grossly abusing the power and instances of nonchalant disregard of the terms of the sacred trust were becoming apparent for anyone to see.

For instance it was not difficult to observe that:

  • politics was getting more and more devoid of morality and ethics.
  • the king, the members of his family, the nobility and the governing class were being given preferential treatment and were often exempt from many routine religious or legal obligations.
  • the king was becoming the master of the life, property and honour of his subjects - sovereignty of man was replacing sovereignty of Allah.
  • justice, law and order were being replaced by oppression, disorder and injustice.
  • a life of luxury, pomp and splendour was becoming the norm and the cherished goal.
  • instead of encouraging people to fear Allah and obey the laws, strengthen their faith and conscience, they were being bought and sold through enticing offers of power, position and gold.
  • distinctions between the haram and halal and the desirable and the doubtful were getting blurred; undesirable social activities were spreading like wildfire.
Granted that in the time under discussion these evils were not yet as fully developed as they did in later years. Nevertheless the trends were obvious to all those who cared about such things. The potential for total destruction of the true spirit of Islamic life was so very apparent.

However it was clear that the rulers were not really functioning as servants of humanity as they were supposed to. How then to deal with the flagrant breach of the divine trust?

The answer to this question is to be found in the Holy Qur'an which lays down the ground rules of a clear-cut policy:

"O you with Iman! Stand firmly for justice, giving witness for Allah, maybe therein your own loss, or of your parents or of your relations." (4:135)
And the basic philosophy of life, or philosophy of Shuhud (Martyrdom), if you will, has never been a hidden secret:
"Say you, 'Undoubtedly, my prayer, and my sacrifices, and my living and my dying are all for Allah, who is the Lord of all the worlds'" (6:162)
Allah Ta'ala clearly declares that:
"their mischief is more grievous than killing" (2:191),
and also:
"And obey not him whose hearts We have made neglectful of Our remembrance and who followed his own desires and whose affair exceeded the trust." (18:28)
Such are the clear instructions and guidelines for those who care to stand up to the bullies and try to reform the society. Evidently, to each according to his capacity and merit and piety.

People are free to interpret history in the light of their own conceptions of truth and fairness or in the darkness of their own narrow and biased mental blind spots. Some people may and some have actually interpreted Imam Husain's reactions and actions as mere acts of political nature. People with such a non-ideological, materialistic mind-set may also consider Hazrat El-Imam Husain's (Radhi Allahu Ta'ala Anhu) actions to be imprudent and unwise bravado in view of the heavy odds stacked against him.

In order to bring a reasonably fairness to this discussion, it is important to try to take into account some other relevant aspects of the total scenario. In this context, as the story unfolds according to various reports, two developments deserve to be briefly mentioned with their necessary background:

  1. According to Tabari in Volume 6, page 226 (d. 923, a polyhistor whose works on the Holy Qur'an, the law and history are a marvel of erudition), El-Imam Husain received the news on his way towards Kufa that his emissary Muslim bin Aqeel was imprisoned and then slain by the authorities. This changed the whole picture. Imam Husain felt it necessary to inform all his companions about the devastating repercussions of this unexpected turn of events, particularly to those Beduins who, with a view to support him, had joined him on his way to Kufa. He then gave them all permission to leave him and return back if they so chose. Taking advantage of this offer, almost all the Beduins left and only those who had come with him all the way from Mecca stayed with him.
  2. Tabari (Vol. 6, pg. 220) gives us an account of how Hazrat Imam Husain took the initiative at the appropriate time to offer the olive branch. Tabari's account is based on the report by El-Imam Sayyid Muhammad al-Baqar, the grandson of Hazrat El-Imam Husain (Radhi Allahu Ta'ala Anhu). According to this report (assuming this to be an accurate and a more reliable version, as there are other reports too), Imam Husain's offer contained three alternatives. He made it clear that any of the three options would be acceptable to him. The offer was:
  1. Let me return back to where I came from, i.e., Mecca or Medina.
  2. Let me go to Yazid.
  3. Let me move out of here, out of your way, and proceed to the frontiers (where Jihad activities were in progress). Imam Husain made this offer to Umar bin Sa'd bin abi Waqqas, who accepted it and conveyed his acceptance to his superior, Ibn Ziad. The response from Ibn Ziad was in the negative. He insisted that Imam Husain must first take the oath of religions at his hand and only then Imam Husain's proposal would be considered. Whereupon, Imam Husain retorted: "No, by Allah No! This will never happen."
Now, the point to be born in mind is that Imam Husain did not hesitate to a) take appropriate steps to face the music and let people go freely, and b) explore reasonable, peaceful means of settling the dispute -- amicably and at the appropriate time!

After taking this into consideration, let us now resume the discussion of numerical superiority and the situation of tremendous odds which Imam Husain (Radhi Allahu Ta'ala Anhu) faced. Suffice to say that those who have high aims and lofty ideals know it very well that numerical superiority has never been a deterring factor for those who stand for the Truth. Here lies the greatness of Hazreat El-Imam Husain (Radhi Allahu Ta'ala Anhu) who stands a head and shoulders above his contemporaries: he chose to follow the most beautiful example of his own beloved grandfather, Sayyidina wa Mawlana Muhammad (Sallallahu 'alayhi wa Sallam) as well as the examples of so many other great reformers who started off with an even smaller minority -- a minority of no more than one!! As far as Hazrat Imam Husain (Radhi Allahu Ta'ala Anhu) was concerned, it was nothing but a religious act, a religious duty that had to be fulfilled even at the coast of his own life and the lives of his dear ones. He felt strongly that the mischief (fitnah) had to be nipped in the bud. This effort of his was quite in accord with the very aim of human society which is none other than a) controlling temptations towards mischief in an environment where it would be wiser to diminish the occasions in which such evil could occur, and b) remedying the damage already done.

Is it not an inherent human right of every child of Adam and Eve to enjoy the liberty of conscience to choose their own ideology and also defend their convictions? How then can Imam Husain (Radhi Allahu Ta'ala Anhu) be denied his right to defend his convictions and also to establish the fundamental Islamic doctrine of religious tolerance at the same time -- all in obedience to Allah's commands? Is it also not the case that every Muslim is duty bound to not only establish the Sovereignty of Allah on earth, but also to make it possible for everyone to exercise their liberty of conscience?

Let's all reiterate once again that there is no objective more meaningful than the cherished dedication to establish on earth Allah's Kingdom and His Sovereignty. Can anyone declare this philosophy of life and death in words which are more comprehensive than the beautiful Qur'anic exhortation:

"Say, my Salah (prayer) and my sacrifice and my living and my dying are all for Allah Who is the Lord of all the worlds" (6:162)

The Noble Life and Martyrdom of al-Imam Husayn (r.a.a.)


by Sheikh Muzaffer Ozak al-Jerrahi


It was in the fourth year of the Hijra that our Master the venerable Husayn (r.a.a) came to adorn this world in Madinah the Pure, on the fifth day of Sha'ban. It was fifty nights after the birth of his brother, the venerable Imam Hasan (r.a.a.), that he was conceived in the womb of the noble Fatima (r.a.a.). It was none other than our Master, the glorious Messenger, who performed the ritual of inserting his blessed saliva into the newborn baby's mouth. It was his blessed lips that recited the Call to Prayer in the infant's ear, prayed for him and gave him the exalted name Husayn when he was seven days old. It was he who made the sacrifice for his gandson at the time of the naming ceremony.

The venerable Imam Husayn (r.a.a.) , so dearly loved by the glorious Messenger, was courageous and bold, learned, pious, eloquent, fluent, and concise, and fine and moving speaker, in every respect pleasing to let Lord, in Whom he placed all his trust. According to Hazrat Abu Hurayra, the Messenger to Men and Jinn would use words like: " Where is the tiny fellow?" when looking for the venerable Husayn as he sat in his noble Masjid. The venerable Husayn would come running immediately, sit on our Master's lap, hug him affectionately, then run his fingers through the blessed beard of the noble Messenger. The King of Ambiya would then kiss the venerable Husayn, saying: "O my Lord, I love this child. May You also love my Husayn and those who love him."

Once, after the blessed time of the Nabi, the venerable 'Abdullah bin 'Umar was sitting in the shade of the honored Ka'ba when he saw our Master, the venerable Husayn, approaching. Turning to those at his side, he said: "Here comes the person most dear to those in heaven of all the people on earth." As he said these words he pointed to the venerable Husayn.

Pressing himself against the honored Ka'ba, Imam Husayn communed with Allah, the Lord of Glory, saying: "My God, You have blessed me with Your bounties in abundance yet You have found me ungrateful. O Lord, You have put me to the test, yet You have found me impatient. In spite of my ingratitude, You have not deprived me; in spite of my impatience, You have not prolonged my hardship. My God, nothing but grace and generosity flows from the All-Generous."

He always accompanied and served his noble father, Imam 'Ali, while he was in Madinah the Illuminated. He also went with him to Kufa. He fought alongside his revered father in all his battles and stood by him constantly until his martyrdom. After that he was with his brother, the venerable Hasan. After the latter resigned from the Khalifate, he returned to Madinah the Illuminated where he stayed until the year 60 of the Hijra, near the fragrant resting place of his noble grandfather, the Final Prophet.

According to Imam Suyuti: "In the year 60, the people of Syria paid homage to Yazid. Yazid sent men to Madinah the Illuminated to call on the people there to pay homage to him also. Imam Hasan, Ibn 'Umar, and Abdullah bin al-Zubayr, may Allah be pleased with them all, refused to pay allegiance to Yazid. Abdullah bin 'Umar said: "I shall not pay homage to Yazid as long as there is no general consensus to give him allegiance." That same night he left Madinah the Illuminated and moved to Makkah the Ennobled.

Abdullah bin al-Zubayr would neither pay homage to Yazid himself nor call on other people to do so.

As for the venerable Imam Husayn, since he had been appointed heir to the throne of Yazid's father, he was invited by the people of Kufa. The Kufans kept writing letters urging him to come to their city. In spite of this the noble Imam neither accepted their invitation nor agreed with the Kufans' line of action. Since homage had been paid to Yazid, he was faced with making a decision either to stay as he was or to respond to the Kufans' invitation. He was finding it impossible to decide where his duty lay. He eventually consulted Ibn Zubayr, who advised him to accept the invitation of the Kufans.

The venerable Ibn 'Abbas, however saw things differently: "Beware of accepting Kufans' invitation, O Imam," said he. "The Kufans betrayed both your father Imam 'Ali and your elder brother, Imam Hasan. The people of Kufa are not to be taken at their word."

Abdullah bin 'Umar also advised him to beware of leaving Madinah the Illuminated. However, what had been divinely decreed would come to pass. Imam Husayn had decided to go to Iraq. The venerable Ibn 'Abbas implored him not to go but he could not persuade the venerable Imam to change his mind. "O Husayn," he pleaded, "I swear by Allah that you are likely to be slain like venerable 'Uthman in the midst of your own family." When this was of no avail, Ibn 'Abbas said: "O Husayn, by going to Iraq, you are leaving the Hijaz to Ibn al-Zubayr." Still he could not sway the venerable Imam, whose resolve was unshakable. He could not abandon the Community of Muhammad to a depraved ruler.

Meanwhile, the people of Iraq were sending a stream of couriers with letters of invitation. Finally, on the tenth of Dhul-Hijja, the venerable Husayn set out from Makkah the Enobled with his family and retinue and started on the road to Iraq. Several members of the Prophet's household traveled with him.

In reality the people who invited the venerable Husayn to Iraq were the mischiefmakers working for the cause of Yazid. When Yazid the Damned heard of his departure for Iraq, he sent written orders to Ubaydullah ibn Zayyad, commanding him to take military action against the venerable Husayn. On receiving these orders from Yazid, the accursed Ibn Zayyad dispatched four thousand troops, under the command of 'Umar bin Sa'd, against the venerable Imam.

As for the people of Kufa, they gave the venerable Imam no more help than they had given his father before him. Indeed, they did not even attempt to join him. Some of the Kufans who had invited him to Iraq were actually enrolled among the four thousand troops sent to oppose the venerable Husayn.

Seeing himself surrounded by four thousand armed soldiers, the venerable Imam Husayn made it known that he was willing to return to Hijaz in order to save his people from being cursed because of his murder, but he said that the proper course was either to pay homage to Yazid or else risk battle. Rejecting the idea of returning to the Hijaz, he entered the fray. The die was cast and there was no going back. They slew and martyred that beloved grandson of the Prince of the Universe, that dear child of Fatima, the best of women; they cut off his blessed head and brought it in a basin before the accursed Ibn Zayyad.

Surely the curse of Allah falls upon evildoers. [Holy Qur'an, 11:18]

Surely we belong to Allah and to Him we are returning. [Holy Qur'an 2:156]

It is said that when Hazrat Imam Husayn (r.a.a) knew for sure that the approaching army would do battle with him, he gathered his companions and the members of the Prophet's household and delivered this brief sermon:

"Praise and thanks to the Lord Allah and blessings and peace upon the noble Messenger...

"O my companions, relatives, friends and fellow members of the Prophet's household (a.k.a. Ahlul Bayt)! You see the state of affairs we have reached. This world has changed and turned its face from us. Its goodness has retreated and very evil days lie before us. You must surely see that the truth is no longer put into practice. Falsehood is by no means at an end. Let those who are believers desire to meet Allah. For me there is no doubt that death is a blessing. I count it a crime to live in the company of tyrants."

May Allah be pleased with him and make him pleased.

His martyrdom occurred on the day of 'Ashura, the tenth of Muharram of the year 60, at a place in Iraq called Karbala, which lies between Hilla and Kufa. Martyred with him on that day were twenty-three members of the his household. These twenty three victims came of the pure line of our Master, the noble Messenger, and were close relatives of the revered Prophet. Among those martyred were cousins of our blessed Master, children of the venerable Hasan and the infant children of our Master the venerable Husayn, except for his son, Zayn al-'Abidin. The tears of the ladies of the Prophet's household flowed like the Nile and Euphrates and their sighs reached the Throne-on-High and made the soul of Fatima the Radiant weep. They distressed the blessed soul of the Prophet and threw the angels and jinn into mourning.

When her noble brother Husayn was martyred, Zaynab screamed through her tears at the cruel murderer: "You tyrants! You do not know what you have done, whom you have martyred and whom you have caused to weep. How will you answer the glorious Prophet if he asks you on the coming Day of Resurrection: "What did you do to the people of my household and to my children after I was gone? Some of you made captive, some you enslaved and some you steeped in crimson blood. How will you look him in the face and how can you expect his intercession if he says: 'Is this how you display your gratitude to your Prophet? Is this how you show your affection?' Will you not be ashamed of yourselves if he says: Would you dare to drink from the fount of the Messenger, when you condemned the people of my household to go thirsty and refused a single drop of water to my beloved Husayn and his Innocents?' "

On those roads, in those deserts
throughout those lonely wastes,
Houries and jinn bewail poor
Zaynab's fate.

On the night when Imam Husayn was martyred, our Mother Umm Salama, may Allah be pleased with her, dreamt that she saw the most Noble Messenger looking sorrowful and sad. She asked the reason for his grief and received this reply: "O Umm Salama, they have martyred my Husayn, that is why I am full of sorrow and despair."

Such cruelty the turning spheres
had ever known
The glorious Messenger was in despair
there by the most high Throne

The venerable Ibn 'Abbas had a vision in the middle of the day, in which he say our blessed Master holding a bottle full of blood. "What blood is that, O Messenger of Allah?" he asked. The answer came: "This is the blood and tears of my Husayn and the people of my household. I am gathering from the ground the blood and tears they shed this day." The venerable Ibn 'Abbas checked the date and found that his vision had occurred on the day when the venerable Husayn was martyred.

Our Mother, the venerable Umm Salama, said: "I heard the jinn weeping and mourning the venerable Husayn."

We should not be surprised to hear that the very jinn wept at the martyrdom of Imam Husayn. All the angels in heaven and earth were weeping. Sun, moon, stars, and all the heavenly bodies trembled and made moan for the fear of Allah.

How beautiful are these words of Sayyid Jalil Shihab al-Din Ahmad ibn Rufa'i in his elegy for the venerable Husayn: "Heaven and earth wept for the martyr cruelly wronged, as he lay with his radiant countanance all stained with blood. The blessed hands of Imam Husayn, so thirsty when he fell a martyr by the sword, were powerful enough to make the oceans flow."

While people at the Resurrection drink
Kawthar's water from Haydar's hand
You lie a thirsty martyr, O Husayn, in
Karbala's desert sand.

Even as the treacherous Shimr was pinning him down and preparing to make him a martyr, Imam Husayn addressed these words to the man who refused him water: "You made me and my children wander thirsty in these desert wastes. You gave me no water and I know better than to expect any from you. But at least give my children a drop to drink, so that I may forgive you for the great wrong you have done to us."

The brigand's only reply was to say: "If the earth and sky were full of water, I would not give one drop to you and your children."

The venerable Imam Husayn then said to the accursed Shimr: "You have denied me water and refused my children even one drop. But at the Place of Resurrection we shall not sink to your level by letting you go thirsty. For the owner of Kawthar is my grandfather and the waterbearer of the fountain in Paradise if my father."

He then quickly kicked the ground, from which a crystal spring burst forth. Pointing to this water, he said to the accursed Shimr, whose eyes had opened wide in amazement: "Now you see the quality of our patience. We have only suffered like this in order to teach the Community and make them understand that they must be prepared to sacrifice everything they have, when they engage in a necessary struggle agains the tyrannical and the corrupt. Otherwise, water was at our command. If we had wished, we could have drawn it up and drunk it before now. We refrained from doing so, however, in order to set the Community of Muhammad and example of self-sacrifice." As soon as he had uttered these words, the wine of martyrdom quenched his thirst.

O Lord, do not deprive us of the Intercession of Husayn...

The accursed Ibn Zayyad sent the blessed head of our Master Husayn to Yazid the Damned, who was safe and sound in Damascus, waiting impatiently for the fruits of his crime. Also sent to him were Imam Husayn's beloved son, Imam Zayn al-'Abidin, and the sister, the venerable Zaynab. The child and his aunt had been at Karbala that day, but they had been to sick to take part in the fighting and had somehow survived.

The ill-famed Yazid stuck that blessed head on a rod in his hand and dared to mock it, carry disrespect for the Messenger's family to an extreme degreee. He appeared enormously pleased with his criminal act, never thinking that he would be damned and cursed till the Day of Resurrection, not only by all the Muslims but by all men od conscience and common sense.

Even this did not satisfy Yazid. He gave orders for the blessed head to be exhibited throughout the lands of Islam. Only when he heard of the discontent expressed by all the Muslims when they heard of the martyrdom of Imam Husayn, did he feel compelled to send the Imam's noble relatives back to Madinah in safety. The blessed head of the venerable Husayn was sent to 'Asqalan, where the local governer had it buried.

When Ascalon was captured much later by the Crusaders, a Fatimid vizier called Salih Tala'i paid a lot of money to buy the blessed head from them. He received it with a great military parade. He bored the blessed head of the venerable Husayn upon his own head, set it upon an ebony throne and wrapped it in green silk. He had a casket made out of solid gold and lined with musk. The blessed head was placed in this casket and laid to rest in a special mausoleum in the Mosque of Husayn, which that vizier had built in Cairo. Despite the inevitable differences of opinion about what did actually become of that blessed head, the great saints and most Sufis maintain that it does indeed repose in Masjid al-Husayn in Cairo, where it is visited every day by the Qutb (Cardinal Saint) of our age.

The Spirit of Imam Husain's Martyrdom


Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.

Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khulafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (Alaihis salam) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to every one. The fact which Imam Husain (Alaihis salam) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (Alaihis salam), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (Alaihis salam), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (Alaihis salam) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (Alaihis salam) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a set back, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (Alaihis salam) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.

Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sallallahu ‘alayhi wa Aalihi wa Sallam) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (Alaihis salam). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (Alaihis salam) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (Alaihis salam) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (Alaihis salam) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (Alaihis salam) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (Alaihis salam) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (Alaihis salam) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (Alaihis salam) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Any one who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah, bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

Fight Against Falsehood

Turn over the pages of history! The early period of Islam which is considered to be the best of all that has elapsed. Even the period of the true successors to the Holy Nabi (Sallallahu ‘alayhi wa Aalihi wa Sallam) has terminated. The age of the secular authority, viz., the period of autocratic government has been ushered in. In flagrant contravention to the Divine Authority, the Muslim kings look upon the state exchequer as their person property. In each Muslim State, the monarch fills his treasury with gold and unbelieverelry and with his political power reinforced by the power of money he forces this people to obey his arbitrary commands. Some people submit to him out of fear and others do so to gain their selfish ends with his help. There is always a hard core of steadfast Muslims who refuse to yield. The Nabi’s grandson, Imam Husain (Alaihis salam), falls in the last category. Persuasion, threats, and crafty measures were employed, but Imam Husain (Alaihis salam) remain adamant. How could Imam Husain (Alaihis salam), in whose veins the blood of Hazrat Ali, Sayyidah Fatimah (radiyallahu ‘anhuma), and Nabi Muhammad (Sallallahu ‘alayhi wa Aalihi wa Sallam) was pulsating, who was Allah-fearing, who had devotion for Truth, treat falsehood at par with Truth? Imam Husain (Alaihis salam) flatly refused to take bay’ah to Yazid. In effect, Husain (Alaihis salam) declared that Yazid’s authority, being in conflict with the Divine Authority, should not be obeyed by true Muslims. This was the first step in the direction of martyrdom.

He was driven out of his native place. He could not live in peace even in Makkah. He, therefore, resolved to migrate to Iraq. This amounted to a proclamation, on his part, that Yazid’s claim to authority in the Muslim State was untenable. The idea of submitting to Yazid was so repugnant to him that he decided to renounced the security and comforts of his homeland. This was the second step leading to martyrdom.

On his way to Kufa, at Karbala, Imam Husain (Alaihis salam) was intercepted by Yazid’s forces. The small band of his followers was surrounded by Yazid’s army. This was the last sacrifice and the final ordeal. He successfully passed the test. Each and everyone from amongst his relatives and companions were killed one after another. Children were slain. Finally, Imam Husain (Alaihis salam), with a mass of wounds and bruises fell down from his horse. His heart harbored and his lips uttered the belief that “There is no worthy of worship, except Allah and Absolute authority is vested in Him alone.” This was martyrdom, the sacrifice of one’s life for the vindication of Truth. Thirteen centuries have since elapsed, the example set up by Imam Husain ((Alaihis salam) gives and will continue to give evidence, till eternity that Command rests with Allah Ta’ala.

Whenever Divine Authority is respected, men will remember how the grandson of the greatest Benefactor of humanity sacrificed his life in defense of Truth. In future, when, with the increase of human knowledge, the obstacles to progress would be removed and men will be marching confidently to the goal of self-realization, they would surely recall the glorious sacrifice offered by Imam Husain (Alaihis salam) at the altar of Truth. When the human mind will be rid of ever fear except the fear of Allah, Imam Husain (Alaihis salam) will be accorded the respect which he deserves and men will often think how Sayyidah Fatimah’s (Alaihis salam) beloved son displayed the sublimity of obedience to Allah by the voluntary sacrifice of his own life. Then alone this helpless man will come into prominence as the ruler of rulers. This frustrated man would be regarded as the custodian of religion and faith. Once covered with blood and dust, his head will become the symbol of absolute submission to Divine Authority and fearless defiance of any other type of temporal power.

Morals of Imam Husain’s Performance

This exemplary conduct displayed by Imam Husain (Alaihis salam) teaches us not to care for consequences. If the temporal authority is aggressive, sacrifice on the part of followers of Truth becomes all the more essential. Numerical minority and majority, or the lack of resources should not deter them to continue their struggle. Grandeur of coercive government does not carry the seal of Divine approval that it should necessarily be obeyed. A truth-loving person has to face an oppressor whether weak or strong.

Adherence to Truth and Justice is, no doubt, and ordeal. At every step, there is diversion of attention due to attachment to one’s own life, honor and family. But Imam Husain’s lofty ideal teaches the believers and sincere followers of al-Islam that at the ver outset they should take stock of the strength of their resoluteness, so that these temptations may not prove a stumbling block immediately after embarking on that mission. Everyone knows that in the presence of various attachments, the great martyr of Karbala sacrificed his all at the altar of Truth. All the stages of ordeals are categorically described in the Holy Qur’an: Allah intends to test the believers by bringing them under the throes of various ordeals:

“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast. Who say when a misfortune strikes them: Surely! We are from Allah and surely unto Him we are returning.” (Surah al-Baqarah, ayats 155, 156)

Fear and apprehension, hunger and thirst, love of wealth, property, life and progeny form an acid test for human beings, and as such, the sacrifice of these interests have been declared an ordeal in the cause of Allah.

The helpless hero of Karbala had all these stages, at a stretch. He could have got rid of them within a short span of time and secured relief, position, grandeur, had he only made a compromise with aggression government ignoring the dictates of Truth and Justice. Imam Husain (Alaihis salam) preferred Allah’s Will to his won personal choice. Devotion for Truth overcomes love for life and its luxuries. He laid down his life, being the only asset with the lover of Truth, but he never stretched his hand for taking bay’ah which could be extended only in the cause of Truth.

The most valuable lesson that can be deduced from this grave event is Sabr (perseverance) and determination in the cause of Jihad and Truth.

In spite of being helplessly besieged by enemy with members of family, relatives, and friends witnessing his own kith and kin wailing and shrieking with the intensity of thirst and hunger and later lifting with his own hands their bodies stained with blood. Imam Husain (Alaihis salam) never swerved from the path of truth, even for a moment. In short, he underwent these calamities, being tacitly grateful to Allah Ta’ala. Those who are surcharged with the intoxication of devotion and love willingly accept a cup of poison from the hands of their friends in preference to the cup of honey and elixir. Even today, every particle of the dust of Karbala gives the lesson of patience and endurance of those who keep their ears open to listen to its message.

Imam Husain (Alaihis salam) was the torchbearer of absolute values. He lived, fought, and sacrificed his life in defense of these ideals. He lit an ever-lasting beacon light for humanity by his heroic struggle for Truth and righteousness that could not be extinguished even after his death. The glorious example of his life enables mankind to purify the social life and checking the evil that brings corruption into the body politic. This light is a source of guidance in every walk of human life.

Wednesday, December 3, 2008

Imam 'Ali's Forbearance

From The Mathnawi - Maulana Shaykh Jalaluddin Rumi (Story XVI)
'Ali, the "Lion of God," was once engaged in conflict with a Magian chief, and in the midst of the struggle the Magian spat in his face. 'Ali, instead of taking vengeance on him, at once dropped his sword, to the Magian's great astonishment. On his inquiring the reason of such forbearance, 'Ali informed him that the "Lion of God" did not destroy life for the satisfaction of his own vengeance, but simply to carry out God's will, and that whenever he saw just cause, he held his hand even in the midst of the strife, and spared the foe. The Prophet, 'Ali continued, had long since informed him that he would die by the hand of his own stirrup bearer (Ibn Maljun), and the stirrup bearer had frequently implored 'Ali to kill him, and thus save him from the commission of that great crime; but 'Ali said he always refused to do so, as to him death was as sweet as life, and he felt no anger against his destined assassin, who was only the instrument of God's eternal purpose. The Magian chief, on hearing 'Ali's discourse, was so much affected that he embraced Islam, together with all his family, to the number of fifty souls.

***

How the Prophet whispered to 'Ali's stirrup bearer that he would one day assassinate his master.
"The Prophet whispered in the ear of my servant that one day he would sever my head from my neck. The Prophet also warned by inspiration me, his friend, that the hand of my servant would destroy me. My servant cried, "O kill me first, that I may not become guilty of so grievous a sin!"

I replied, "Since my death is to come from thee, how can I balk the fateful decree?" He fell at my feet and cried, "O gracious lord, for God's sake cleave now my body in twain, that such an evil deed may not be wrought by me, and my soul burn with anguish for its beloved."

I replied, "What God's pen has written, it has written; in presence of its writings knowledge is confounded. There is no anger in my soul against thee, because I attribute not this deed to thee. Thou art God's instrument. God's hand is the agent. How can I chide or fret at God's instrument?"

He said, "If this be so, why is there retaliation?" I answered, " 'Tis from God, and 'tis God's secret. If He shows displeasure at His own acts, from His displeasure He evolves a Paradise. He feels displeasure at His own acts, because He is a God of vengeance as of mercy. In this city of events He is the Lord, in this realm, He is the king who plans all events. If He crushes His own instruments, He makes those crushed ones fair in His sight. Know the great mystery of 'whatever verses We cancel, or cause you to forget, We substitute better for them.' "Whatever law God cancels, He makes as a weed, and in its stead He brings forth a rose. So night cancels the business of the daytime, when the reason that lights our minds becomes inanimate. Again, night is cancelled by the light of day, and inanimate reason is rekindled to life by its rays.

Though darkness produces this sleep and quiet, is not the 'water of life' in the darkness? Are not spirits refreshed in that very darkness? Is not that silence the season of heavenly voices? For from contraries contraries are brought forth, out of darkness was created light. The Prophet's wars brought about the present peace, the peace of these latter days resulted from those wars. That conqueror of hearts cut off a thousand heads, that the heads of his people might rest in peace."

God's rebuke to Adam for scorning Iblis [Satan]

To whomsoever God's order comes, he must smite with his sword even his own child. Fear then, and revile not the wicked, for the wicked are impotent under God's commands. In presence of God's commands bow down the neck of pride. Scoff not nor chide even them that go astray! One day Adam cast a look of contempt and scorn upon Iblis, thinking what a wretch he was. He felt self-important and proud of himself, and he smiled at the actions of cursed Iblis.

God Almighty cried out to him, "O pure one, thou art wholly ignorant of hidden mysteries. If I were to blab the faults of the unfortunate, I should root up the mountains from their bases, and lay bare the secrets of a hundred Adams, and convert a hundred fresh Iblises into Mussalmans." Adam answered, "I repent me of my scornful looks. Such arrogant thoughts shall not be mine again. O Lord, pardon this rashness in Thy slave. I repent; chastise me not for these words!"

O Aider of aid-seekers, guide us, for there is no security in knowledge or wealth. "Lead not our hearts astray after Thou hast guided us," and avert the evil that the "Pen" has written. Turn aside from our souls the evil written in our fates, repel us not from the tables of purity! O God, Thy grace is the proper object of our desire. To couple others with Thee is not proper. Nothing is bitterer than severance from Thee, without Thy shelter there is naught but perplexity. Our worldly goods rob us of our heavenly goods, our body rends the garment of our soul. Our hands, as it were, prey on our feet. Without reliance on Thee how can we live? And if the soul escapes these great perils, it is made captive as a victim of misfortunes and fears, Inasmuch as when the soul lacks union with the beloved, it abides forever blind and darkened by itself. If Thou showest not the way, our life is lost. A life living without Thee esteem as dead! If Thou findest fault with Thy slaves, verily it is right in Thee, O blessed one! If Thou shouldst call sun and moon obscure, if Thou shouldst call the straight cypress crooked, If Thou shouldst declare the highest heaven base, or rich mines and oceans paupers, all this is the truth in relation to Thy perfection! Thine is the dominion and the glory and the wealth! For Thou art exempt from defect and not-being. Thou givest existence to things non-existent, and again Thou makest them non-existent.

The Gate Of Knowledge - Hazrat Imam Ali bin Abi Thalib (as)

Hadrat Ali, The Gate of Knowledge

Hadrat Ali was the most learned man of the age. He was a living encyclopaedia of knowledge. The holy Prophet said, "If I am the City of Knowledge, verily Ali is the Gate of it." He was the first person to have learned the Holy Qur'an by heart. He possessed a prodigious memory and he was a keen observer; he was a deep thinker; he had an enlightened mind and he carried a vast storehouse of knowledge in his brain. He was a versatile genius and he exhibited extraordinary talents in all disciplines of knowledge. He was a master of philosophy and rhetoric. He was a distinguished poet. He was a great teacher and preacher. His knowledge extended to such disciplines as logic, mathematics, physics, astronomy, medicine and history.

His concept of Knowledge
Hadrat Ali held that the principal aim of knowledge was the inculcation of virtue, promotion of faith, and understanding of God. He held that knowledge enlivens the soul, for it kills ignorance. He defined knowledge as the sum total of excellence. He held that the pursuit of knowledge is better than the pursuit of riches, that knowledge is the ornament of the rich and the riches of the poor and that knowledge is better than riches. He held that the learned live even after their death. He maintained that the learned were the living ones in the dead mass of ignorance. He observed that to respect the learned was to respect God. With regards to the respect of the teacher, he held that one who teaches you a letter binds you with the fetter of gratitude. He maintained that the talk of the learned man carried within it the fragrance of the garden of Paradise.

Superiority of knowledge over wealth
It is related that once ten learned men approached Hadrat Ali. They wanted to know how knowledge was better than wealth and they requested that each one of them be given a separate answer. Hadrat Ali answered them as follows:
(1) Knowledge is the legacy of the Prophet, whereas wealth is the inheritance of the Pharaohs. As the prophets are superior to the Pharaohs, so knowledge is better than wealth.
(2) You have to guard your wealth, but knowledge will guard you. Therefore, knowledge is better than wealth.
(3) When knowledge is distributed it increases. When wealth is distributed it decreases. As such knowledge is better than wealth.
(4) A man of wealth has many enemies, while a man of knowledge has many friends. Therefore knowledge is better than wealth.
(5) A learned man because of his wider outlook is apt to be generous, while a rich man because of his love for money is apt to be miserly. As such knowledge is better than wealth.
(6) Knowledge cannot be stolen, but wealth is constantly exposed to the danger of being stolen. Accordingly, knowledge is better than wealth.
(7) With the lapse of time, knowledge gains in depth and dimension. Hoarded coins get rusty or cease to be legal tender. Therefore knowledge is better than wealth.
(8) You can keep account of wealth because it is limited, but you cannot keep account of knowledge because it is boundless. That is why knowledge is better than wealth.
(9) Knowledge illuminates the mind, while wealth is apt to darken it. Therefore knowledge is better than wealth.
(10) Knowledge is better than wealth, because knowledge induced the holy Prophet to say to God "We worship Thee as we are Thy servants," while wealth engendered and Pharaoh and Nimrod caused the vanity that made them claim godhead.

The Father of Sufism - Hazrat Imam Ali bin Abi Thalib (as)


Hadrat Ali is acclaimed as the father of Sufism. Most Sufi orders claim their descent from Hadrat Ali. According to Hadrat Ali Hajweri, the rank of Hadrat Ali is very high in the lineage of Sufis. According to Hadrat Junaid of Baghdad, Hadrat Ali is the Shaikh as regards to the principles and practices of Sufism.

The holy Prophet and Sufism
The roots of Sufism lie embedded in Islam itself. There are numerous passages in the Holy Qur'an which are of a mystical character. The holy Prophet of Islam p.b.u.h. himself displayed mystical inclinations and he very often retired to the cave known as Hirah for the purpose of devotions, meditation and contemplation. The holy Prophet was the recipient of two types of revelations, one embodied the Holy Qur'an, and the other illuminated his heart. The former was meant for all, the latter for those selected few whose hearts could be illuminated with the Divine Light. The knowledge of the holy Prophet was thus both book knowledge (Ilm-i-Safina) and heart knowledge (Ilm-e-Sina). Hadrat Ali received his heart knowledge from the holy Prophet. It is related that after the Ascension, the holy Prophet awarded a mantle to Hadrat Ali which led to the illumination of his heart.

Gnosis of God
According to Hadrat Ali the base of religion is the gnosis of God. He held: "The height of gnosis is His confirmation. The height of confirmation is tawhid. The height of tawhid is the acknowledgement of the supremacy of God in all matters. He is beyond all attributes. No particular attribute can give an idea of His exact nature. He is not bound by anything; all things are bound by Him. He is Infinite, limitless, boundless, beyond time, beyond space, beyond imagination. Time does not affect Him. He existed when there was nothing. He will exist forever. His existence is not subject to the law of birth or death. He is manifest in everything, yet He is distinct from everything. He is not the cause of anything, yet everything is because of Him. He is unique and He has no partner. He is the Creator. He creates as well as destroys. All things are subject to His command. He orders something to be and it is."

Hadrat Ali enjoined the severance of the heart from all things save God. Hadrat Ali was asked what was the purest thing that could be acquired, and he said, "It is that which belongs to a heart made rich by God." When Hadrat Ali was asked about gnosis, he said, "I know God by God, and I know that which is not by God by the light of God." When asked whether he had seen God, he said that verily he had seen God for he could not worship Him unless the knew Him.

Prayers to God
When Hadrat Ali used to pray, his hair would stand on end. He would tremble and say, "The hour has come to fulfill a trust which the heavens and the earth were unable to bear." Abu Darda an eminent Companion of the holy Prophet said, "None in this world has excelled Ali in prayer." While praying, so great was the intensity of his emotions that he would fall into a swoon. It is related that on one occasion, Abu Darda found Hadrat Ali lying rigid on the prayer mat, and touching his cold body thought that Ali had breathed his last. When he broke this news to Hadrat Fatima, she said that Hadrat Ali often became unconscious while praying. Abu Darda wept profusely, and then sprinkled some water on Hadrat Ali's face and he regained consciousness. Seeing tears in the eyes of Abu Darda, Hadrat Ali said: "Why are you crying? You shed tears when you see me in this state. Imagine what will happen to me when the Angels dragged me into the presence of God, and I am forced to render an account of my deeds. They will blind me with fetters of iron, and present me before God, and those of my friends who will happen to be witnesses will be powerless to help me. They will lament my unhappy plight, but none save God will be able to help me on that day."

Communion with God
Very often, Hadrat Ali would sob all night in his prayers to God, and God would reward him with a glimpse of Inner Vision. According to Hadrat Ali, the highest purpose of knowledge is the awakening of latent spiritual faculties whereby one is enabled to discover his true and inner self. It is to this inner self that God reveals Himself when the self disappears in the vision of the "All Absorbing Reality." Hadrat Ali often observed that man could have the joy and wonder of communion with God if one abandoned pride, disciplined the flash, overcame lust and submitted to the Will of God. He exhorted people in his various sermons to not indulge in gross licentiousness which had characterized Arab society in the "Days of Ignorance." But should instead live in piety and simplicity as enjoined by Islam. Hadrat Ali said, "Man is a wave in the boundless Sea of God. As long as man's vision is clouded by ignorance and sensuality he will consider himself to be a separate entity, different from God. But when the veil between him and God is lifted, he will then know what he really is. The wave will then merge with the ocean." Hadrat Ali held that enlightenment is needed so that one can first get to know himself. Only then would he get to know God. Hadrat Ali held that to this end religious exercises must be practised. The Sufism for which Hadrat Ali stood, derived its strength from the Shari'ah. Hadrat Ali preached that any form of knowledge which failed to show the Infinite Reality in man was useless, because it could not fill that vacuum in which the aching soul in every individual was so pathetically conscious. Hadrat Ali wanted men to be virtuous as virtues purify the soul, and it is only the purified soul that can be the recipient of spiritual enlightenment. This is the doctrine of Inner Light which was the enunciated by Hadrat Ali as the core of Sufi thought. Accordingly, Hadrat Ali is acknowledged as the "father of Sufism" and the prince of saints.

Doctrine of preference
Hadrat Ali also enunciated the doctrine of preference. He stood for and preferred the claims of others to his own claims. He gave an outstanding demonstration of this doctrine when he slept on the bed of the holy Prophet on the night of the holy Prophet's migration from Mecca, when the infidels were seeking to slay him. Hadrat Ali risked his life for the sake of the holy Prophet, because of the preference that Hadrat Ali gave to the life of the holy Prophet as compared with his own life. After the death of the holy Prophet, Hadrat Ali considered that he was the most deserving person to be elected as the Caliph. Yet, when his claims were overlooked and other persons were elected as Caliphs, he offered them and allegiance in pursuance of the doctrine of preference. It was this spirit of preference that motivated Hadrat Ali to plunge in the thick of battle to meet the challenge of the enemy regardless of his own personal safety. It is related that after the Ascension, when the holy Prophet gave Hadrat Ali a mantle, he asked him how he would use the mantle. Hadrat Ali said that he would use it to cover the faults of others. The true Sufi way lies in covering the faults of others.

Fasting
According to Hadrat Ali, fasting was not a mere formality or a ritual; it was an exercise for the purification of the soul. Because of his constant fasting, Hadrat Ali earned the epithets of "Qa'im-ul-Lait" (praying most of the night without sleep); and "Sa'im-ul-Nahar" (fasting mostly during the day). Hadrat Ali held that hunger sharpens the intelligence and improves both the mind and health. Hunger involves some affliction for the body, but it illumines the heart, purifies the soul, and leads the spirit to the presence of God. One who cultivates a his spiritual nature by means of hunger in order to devote himself entirely to God and detach himself from worldly ties, is at a much higher level than the person who cultivates his body by means of gluttony and lust. Hadrat Ali acted on the advice of the holy Prophet, "Fast so that perchance your hearts may seek God in this world." And indeed, because of his fasting and other spiritual exercises, Hadrat Ali did see God in this world. The holy Prophet had enjoined, "When you fast, let your ear, your eye, your tongue, your hand, and your every limb fast." Hadrat Ali followed this advice to the letter as well in spirit. Through the discipline of fasting, Hadrat Ali was able to subordinate the physical senses to spiritual requirements in such a way that they could respond only to what was pure and became dead to what was impure. Hadrat Ali thus led a purified life.

Zakat
Hadrat Ali held: "Of the most meritorious acts of a believer, and one of the most acceptable things to God is Zakat. It behoves everyone to give charity, because from amongst the acts of worship, this is the most pleasing to God."

In his sermons, Hadrat Ali exhorted the people in the following terms: "O ye people, send a part of your wealth to God so that it may stand you in good stead in the next world. Do not leave your entire wealth here so that it will become a source of annoyance to you in the next world."

In the annals of Arabs, Hatim Tai enjoys fame for his munificence and generosity. Hadrat Ali outclassed Hatim in the matter of generosity.
Pilgrimage
Hadrat Ali was born in the Ka'bah. He had, therefore a strong emotional attachment for the Ka'bah. Hadrat Ali observed that the holy Ka'bah was located in a territory known for its stony wastes and wilderness and where no water was available. God had ordained the Muslims to bear the hardships involved in a journey through such an inhospitable land cheerfully so that those very privations might ultimately become a source of salvation. The pilgrimage is symbolic of the fact that whatever hardship one bears in the trials of life and endeavours to fulfill the will of God, he acquires goodness and righteousness by them. The darkest thing in the world is the beloved's house without the beloved. What is really important for a lover is the beloved and not the house of the beloved. According to Hadrat Ali the spirit of pilgrimage did not lie in a bare visit to the Ka'bah, it lay in developing the inner vision whereby one could see God, the Lord of the Ka'bah.
Jihad
Hadrat Ali held that jihad is the gateway to Paradise. He said: "God has opened this gate for His friends. It is the mantle of piety. It is the shield of faith. He who avoids it, God subjects him to disgrace."

Hadrat Ali held that jihad did not lie in merely taking up arms in the cause of God, it means incessant struggle against falsehood it all spheres of life. Jihad is the main pillar on which Islam rests.

Repentance
The first stage in the path of Sufism is repentance. Repentance is described as the awakening of the soul from the slumber of heedlessness so that the sinner becomes aware of his evil ways and feels contrition for past disobedience. Hadrat Ali repeatedly prayed for God's forgiveness. His typical prayer was: "O God, forgive me my sins of which you are more aware than me. And if I commit these sins again, even then forgive me and whatever promises I have made with myself to follow Your commands that have not been fulfilled. I seek Your forbearance. If I have sought Your proximity with my tongue, but my heart has not kept pace with my tongue, then overlook my lapse. O God, forgive me for my futile talk, vain desires and lapses of tongue."

Detachment
Hadrat Ali admonished that while living in the world, one should not renounce the world, still he should not have an undue attachment for it because detachment from the world (Zuhd) is a means of attaining God. It is related that someone begged Hadrat Ali to give him a precept. Hadrat Ali said: "Do not let your wives and children be a cause of concern for you, for if they be the friends of God, He will look after His friends, and if they are the enemies of God, why should you take care of God's enemies?"

Patience
In the mystic way, the traveller will meet many trials and tribulations. God subjects His lovers to severe testing, and only he will pass such tests who his patient. Hadrat Ali was the personification patience, and for this he acquired the epithet of "Job, the Second." In the battle of Uhud, Hadrat Ali received as many as 61 wounds on his person so that his whole body looked like one massive wound to which the nurses were unable to dress. Although Hadrat Ali was in mortal agony, he said: "May God Grant me the patience to bear this suffering. Is it not a favour of God that He gave me the courage to stand and fight, and not to leave the field?"

About the patience of Hadrat Ali, Dr. Ata Mohyuddin writes as follows in his Ali, the Superman: "Ali used to say that at no time in his life had he ever known peace and tranquillity. From the time of infancy when he was taken into the home of the holy Prophet, Ali felt the ferment of turbulence and turmoil. The holy Prophet was constantly persecuted by the Meccan pagans. And from adolescence onwards, Ali was constantly fighting in jihad, and after the death of the holy Prophet, he was embroiled against his wish, in the political intrigues of others. Even when elected Caliph, the implacable enemies of Islam arose and rebelled against him, yet he bore all these afflictions with patience, thanking God that he had acquitted himself well in the tests and trials to which the Almighty had thought fit to subject him."

Friday, November 28, 2008

Sunni-Shia Unity - A Lecture By Shaykh Ahmad Deedat (rh.a)

IN THE NAME OF GOD THE BENIFICIENT THE MERCIFUL.



The Following speech By Shaykh Ahmad Deedat, who is a world renowned Sunni scholar from South Africa was made following his trip to the Islamic Republic of Iran on 3 March , 1982.

In the Holy Quran, Allah (SWT) says "It is he who has sent his apostle with guidance and the religion of truth so that he may make it prevail over all religions even though those who worship false Gods may detest it" (Quran 9:33). Even though the United States, Russia and all the superpowers may detest it. Allah's promise is not conditional on the strength of the superpowers. In its widest sense the Islamic movement spans the entire ummah, in its narrowest it represents that part of the ummah which is most advanced in its struggle towards establishing Islam as a total way of life.

A few years ago one could not recognize a single leading edge in the Islamic movement. This was the bleak outlook which faced the ummah as history moved into the final decade of the 14th century Hijra. But the world was unaware of the Islamic movement in Iran. Iran under the ex-shah was beyond the pale of Islam. Iran was a blind spot. We were Sunni and our age old ignorance was deep and total, and thus when the Islamic revolution in Iran began to make headlines in early 1978. The bulk of Muslims, who called themselves Sunni, were caught unaware. The Shah's propaganda had then blamed the Islamic masters. The western media, and the Muslim media manipulated by the west, and the alienated regimes of Muslim countries had then dismissed the events in Iran as insignificant. All of us were slow in recognizing the new reality in Iran. There has been a systematic attempt at smearing Islamic Iran. And the western media deliberately promoted false accounts of the events of the Islamic revolution led by Ayatollah Khomeini who was indeed the founder of the revolution, and the leader of the Islamic republic of Iran.

This campaign against Iran is nothing new. Right from the beginning vested interests have carried on an unending campaign against the Islamic revolution in Iran. this evening our guest speaker, Mr. Ahmad Deedat who is a distinguished scholar of Islam, who hardly needs any introduction to the public and who has just returned from his trip to Iran, will present to us his first hand account on Iran. I now call upon Mr. Ahmad Deedat to speak to you.(applause).

Shaykh Ahmad Deedat

I seek refuge in the accursed Satan, In the name of God the Beneficent the Merciful.

The Holy Quran says:

"And if you turn away (from Islam and the obedience of Allah), He will substitute you for some other people, and they will not be like you." Quran 47:38

Mr. chairman and brothers: While we are looking skeptically of the miracle of a nation reborn. Allah's inexorable decree is finding its fulfillment in the rise and fall of nations which is mentioned in the verse I have just read to you from Surah Muhammad. In the last section of the last verse Allah(swt) reminds us, and warns us that if ye turn back from your duties and responsibilities if you do not fulfill your obligations then he will replace you with another nation.

Our urdu speaking brethren use these words so beautifully when they describe some mishap that occurs in the community in talking about that other nation that can replace them. It is actually Quranic. And this really has been happening throughout history again and again. Allah (swt) first chose the Jews, the Bani Israel as he tells it in the holy Quran: "O children of Israel! call to mind My favor which I bestowed on you and that I preferred you to all other nations."(Quran 2:47). That favor was that they should become the torchbearers of the knowledge of God to the world. This was the honor, this was the privilege that was at first given to the Jews But because they did not fulfil their end of the obligation, a Jew amongst the Jews Hadhrat Isa (A.S.) as recorded in the Christian gospels told them "That the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof."(The Bible, Matthew 21:43). And that nation, we will happily own up is the Islamic ummah. It was taken away from the Jews and given to the Muslims. The Muslims then, among them who were the Arabs at first, were given by Allah (SWT)the privilege that they became the torchbearers of light and learning to the world , but when they relaxed and failed to bring forth the fruits, Allah(swt) replaced them with another nation. In history, we remember the Turks and Mongols destroyed the Muslim empire and when they accepted Islam they became the torchbearers of light and learning to the world.

As Iqbal beautifully describes this situation: "O' you Muslims, you will not perish if Iran or the Arabs perish, that the spirit of the wine is not dependent on the nature of it's container." The container is our nations, our boundaries and the spirit of Islam is not dependent on our geographical boundaries or national limitations. So this is what Allah (swt) does again and again, he chose the Jews then he chose the Arabs then when they became lax he chose the Turks and when they became lax another people and so on and this is a continuous process. If you don't do the job, Allah(swt) will chose another people who will. In the world today there are a thousand million Muslim, that is ,one billion we boast! And 90 percent of this one billion happens to be the Sunni branch. We have stopped delivering the goods so Allah(swt) chooses a nation that we have all been looking down upon. The Iranians! The Shias! History has been very unkind to our brethren in Iran that the shah happened to be the ruler, and his name happened to be Muhammad. Imagine, that this mans name happened to be Muhammad and he really wasn't a believer. It's hard for us to imagine today, but once you go to that country and you go into the details and find out what was going on. That this Iranian the shah it seems to be,that he was a foreigner. If Hitler conquered this land and oppressed them, then we could understand. If the Russians conquered the people, we can understand. But here is a man who is an Iranian, speaking Persian, whose name was Muhammad, and look at what he was stooping to. For sixteen years he had forbidden Jummah prayers. Sixteen years. We had been equating Iran with the shah and the shah with Iran. To us they were synonymous terms. But when you go into details we learn that the shah and the Iranian people were both apart. They were in reality foreigners to one another.

Now about this visit of mine to Iran and my impression. Let me begin with the place where I had the first fragrance of this Iranian brotherhood of ours and it happened to be in Rome. First I smelled it, and then some of my companions had smelled it in the Rome airport. We were waiting to get on the plane, and we had some problems with visas and one of our men was given the responsibility of overcoming these problems. So he goes to the Iran air office and he tells our problem to a young lady wearing full Islamic attire with her body well covered. It was Beautiful, Just beautiful to look at. And I mean that when you look at these people in this attire you see that they are beautiful people. So there was a lady in Rome and you brothers should have seen the way she handled these problems. And someone came to me and told me, man if you want to see a real Iranian Muslim girl you should come over and I went and some others went and we saw. And that was the first whiff we had of the Iranian ummah in Rome.

When we landed in Iran, we were taken to a five star hotel which was there before the revolution known as the Hilton hotel but is now known as Hotel Istiqlal. And we were taken around. to places of interest and I will relate to you some of the things we saw and I will try to describe the feelings one has. If I remember correctly, the first thing we visited was the Behesht Zahra cemetery. Behesht means paradise in Persian and Zahra is the title of Fatima Al-Zahra (AS) who was the daughter of Prophet Muhammad (saw). And Zahra means the radiant one. So it was called Radiant paradise. And before arriving in Iran, I had read about the Behesht Zahra cemetery. And I remember when Imam Khomeini had arrived in Tehran he made a trip to the cemetery. And I'm thinking why does one go to the cemetery? To make du'a? Yes. For the departed souls? Yes. And when you think of cemeteries here in South Africa you think of Brookstreet and Riverside. You cant imagine that this cemetery is square kilometers by square kilometers. You Just cant imagine. It is a big open ground where about a million or two million people can be accommodated. And people gathered here because it is the easiest place where people can release their emotional and spiritual baggage because there you have the martyrs. Their were 70,000 or so people who were martyred in this revolution and 100,000 maimed. Unarmed people with only the slogan "Allahu Akbar" as their weapons had toppled the mightiest military force in the middle east. So we went to this cemetery There were about a million people there. There were men and women and children and we were greatly inspired by the enthusiasm and the feeling of our brothers and sisters there. It was mid winter there, and the men and women and children were sitting on the cold ground for hours on end. In mid-winter on the ground with no carpets or chairs! A nation that could endure that discipline for hours on end , you can only imagine what destiny Allah(swt) has planned for them. A day or 2 later on my program I read Behesht Zahra cemetery, again. The first time we went for a lecture, but we had seen the graves people reciting poems of sorrow and reciting dua' and I thought this second visit would be redundant. Why should one go a second time? I've seen what a cemetery is. But all my companions were going and I thought if everyone else was going, it wouldn't be good for me to stay in the hotel relaxing when all my companions are going in these buses to a cemetery. But I went and I became very happy. And the second time I went it was a Thursday afternoon and Thursdays in Iran is like Saturdays for us. And tens of thousands of people were in the cemetery. This was a custom. It was like Eid. Tens of thousands are there, for what else, but to charge their spiritual batteries. It was a constant reminder to not forget. "My son gave his life for Islam" or "my father gave is life for Islam " that they gave their life for Islam. With that kind of system, Every Thursday is a spiritual injection and reminder that they are willing to give their life for Islam.

There was a town hall that accommodated 16,000 people, compared to the biggest town hall in South Africa which is the Good Hope Center in Capetown for 8,000. This was built by the shah to boast his own "Aryan myth". He was boasting not only that he was the shahanshah or king of kings, but also that he was the aryamehr, light of the Aryans. What is this Aryan sickness? Remember Hitler bragging about being Aryan because the Germans are Aryans. And the Hindus boasting we are Aryans. If my people, the Gujarati people, weren't Muslims we'd be boasting about being Aryans as well. The ex shah claimed to be the light of Aryans and he built this monument as a tribute. He built another monument spending millions to commemorate his ancestor Cyrus the great, a pagan, a mushrik and squandering the wealth of this nation for this project. In 1984 he was supposed to have the world Olympics in Tehran to boost his ego even further. In this town hall we saw athletics, gymnastics, acrobatics. Unfortunately we Muslims here in South Africa are like jellyfish, that is we have made ourselves into jellyfish. Our young men do not participate in that kind of activity. Who here does athletics, gymnastics, acrobatics we do not do that here. It's not for us. Who does jogging, You know the young people here, when I meet them I shake hands with them and they are like jellyfish. Almost every young man you meet in Iran appears to be an athlete. They are doing sports on a world standard and it makes one feel so happy because there they are not projecting Iran. They are not talking about Iran "we are Iranians, we are Aryans" instead they are talking about Islam, about Islam, about Islam. There was not one semi-naked girl, not a single girl who was half naked there. If the shah had his way, if he was alive and organized it, there would have been semi-naked girls for everyone to stare at and feast upon.

In Iran everything is Islamic to strengthen the morality of the people, boosting the men and women by the thousands. We were thrilled , we were thrilled to see our children, we felt as if theses were our children, our own brothers and sisters, we were really thrilled. We saw these as things that our children can do. Then we went through a military parade with different groups of Iranian men and there was no shortage of man power. You know, some people want to go and help our Iranian brethren. Alhamdulilah there is no shortage of man power they only want the tools, and the weapons. If the Iranians had the military weapons that the Israelis had, the whole of the middle-east would be free from every kind foreign intervention in no time. This is a nation that can do it. The spirit is there, the spirit of Jihad is there in each and every man and woman in the nation. It seems that the whole nation is involved in promoting Islam. We are talking about 20 million people that they can put into the field. If they had the weapons and the materials, every man woman and child would can go and do jihad.

Then we visited the Iraqi prisoners of war. As you know when this war started Iraq attacked Iran. The whole country was in turmoil. Iraq felt that the Jews did it to the Arabs in 6 days, then they will do it to the Iranians in 3 days and the whole world thought that in one weeks time, Iran would crumble to pieces. And do you know how long it has been now? It's been a year and a half, and even more. And in the beginning there were twenty to one odds against them in men and materials and the Iranians turned the tables and brought the odds to 3 to one still against them. And they were able to push them back. They recaptured all their land and a hill that was named Allahu Akbar. Before I went to Iran Dr . Kalim Siddiqui from the UK jokingly remarked that "you guys have half a chance of becoming martyrs (shahid).." It was a joke and it nearly became true. While we were coming out of a city on the war front there was a field of tanks. And our young men came out of the buses and started to climb onto the tanks taking pictures to show people back home. Then one of the tanks in the courtyard came out for a training demonstration on how it works and suddenly we hear gunfire and in the distance we saw smoke coming from a few places and some of our young men got scared and started hiding behind bushes., and it turns out that we were under attack from the Iraqis. And there were bombs exploding all around us and Allah (swt) saved us. And remember Khaled had said that was half a chance that we would become martyrs, well it almost became a full chance. (laughter).

We visited those wounded in the war and no one was complaining about what had happened to them. One man had his leg amputated, and there were no tears, I never saw a single tear from anyone, and they were asking if it was possible to go back to the front. Their regrets were not about their injuries but why they can't go back to the front to fight and become shahid, this is the ambition of each and every Muslim there. When we visited the prisoners of war the Iranians had captured 7000 prisoners of war and they looked healthy, well clothed, well fed. One of my friends was interested in finding out what the Iraqi prisoners felt about their condition first hand. And anyone he asked said that they were being looked after very well. Then I had an idea. Some were here for over a year and others for a few months and I was wondering how many people had committed suicide. And I asked each group of the prisoners of war and asked each group how many people committed suicide. They said not one. I then asked the next group and so on. Not one single person committed suicide amongst the 7800 prisoners of war. And if we look at our so called civilized western country of South Africa, 46 people committed suicide in our prisons this year alone and they are well fed well clothed have their own cells and 46 committed suicide so far. And if people are not well treated some are going to want to find an easy way out but there was not one single person who committed suicide amongst the 7800 prisoners of war.

We went to visit the Imam, Ayatollah Ruhollah Musawi Khomeini. There were about forty of us who waited for the Imam and the Imam came in and was about ten meters away from where I was, and I saw the Imam. He delivered the Lecture to us for about half an hour, and it was nothing but the Quran, the man is like a computerized Quran. And the electric effect he had on everybody, his charisma, was amazing . You just look at the man and tears come down your cheek. You just look at him and you get tears. I never saw a more handsome old man in my life, no picture, no video, no TV could do justice to this man, the handsomest old man I ever saw in my life was this man. There is something unique to his name, too. First he is called Imam Khomeini. The word Imam is to us a every cheap word. Wherever we go somewhere we ask who is the Imam of the Masjid here. To the Shia there is only one Imam in the world and he is the Twelfth Imam , they believe in the concept of Imamate and that the Imam is the spiritual leader of the ummah. And the first Imam according to the school of Imamate is Hazrat Ali(RA). Then comes Imam Hassan who is the second Imam, Imam Hussein the third Imam all the way until the twelve Imam, Imam Mohammad who disappeared at the age of 5 and they are expecting his return. They use the term "occultation" something like a spiritual hibernation like the Ashab Al-cahf. And that he is expected to come back and he is the only one in the world who can be called Imam. Most of their scholars are called mullah, and Ayatollah means Allamah And Ayatollah Khomeini is called Imam out of respect but they are waiting for the real Imam to come. Ruhollah is the name his father gave him and do you know what it means? Ruhollah means the 'word of God' and this is the title of Hazrat Isa(as) in the Quran. Then he is Ayatollah which is another title of Hazrat Isa(as) in the Quran. Al-Musawi is from the family Musa and from the city of Khomein which is where his last name Khomeini comes from. ...(break in audio at 41: 05 seconds). But they are waiting for the Mahdi, and not Khomeini. They want to clean the stables and make preparations for the Mahdi to come. In the Sunni world we are also waiting for the Mahdi to come but we want him to clean the stables for us, make us masters of the world and to make us sit on the thrones. The Sunni world is just passively waiting. Until then we can carry on with all our petty little squabbles, whatever we are carrying on now. And it is only the Imam Mahdi which can clean the world for us. This is the Sunni line of thinking. Khomeini on the other hand tells his followers that we must help prepare the way so that when he does come everything is already set up for him to act on. While we, the Sunni world are waiting for Imam Mahdi to pull the chestnut out of the fire for us, the Shias are preparing the world for his arrival.

You know there were many people with us from all over the world. And I found types and types and types of sick people, a mental sickness that is. I came across an alim from Pakistan Mauna Sahib and he thought that there was something wrong with our Shia brothers. You see in Iran when someone is lecturing and the name Khomeini is mentioned people stop and everyone says durood on the Prophet(S) three times. But when the name Mohammad is mentioned they send durood once. And this alim from Pakistan says " look at these people just look at them. What kind of Muslims are these people. When the name Mohammad is mentioned they send durood on the Prophet(s) once but when the name Khomeini is mentioned they send Durood on KHOMEINI three times."

I said " What do they say , what do they say in this so called 'durood on Khomeini'. "

He said: Peace be upon Mohammad and the family of Mohammad.

I said " Who is Mohammad? Khomeini? Who named Khomeini as Mohammad. Their durood is on Prophet Mohammad(s) and you say it is on Khomeini."

You know it's a sickness. There are many learned men but their minds are so prejudiced. They are just looking for faults. [1]

Another example is that the Shia brothers when they make salat, they have a piece of clay (turbah) that they do sajjdah on. And he says "see what they are doing here. This is shirk. They are worshipping a piece of clay. " I said why don't you ask them why they place their foreheads on a piece of clay and learn the logic behind this. You see, the first time I experienced this was in Washington D.C., the Iranian students there had invited me to give a lecture there at the university where they were studying in America. At that time, it was time for Isha and we made salat. And everyone was given a piece of clay. I at the time thought it was so funny, so I put it aside and I made my salat with the Iranian students. And after salat I wanted to know about this and I asked them. Why do you carry this clay tablet everywhere you go in your pocket. They said " we are supposed to do sujood on Allah's earth with our foreheads touching the earth. We say "subhanna rabia Allah" three times with our foreheads touching the earth." So the Shia want to actually touch the earth with their foreheads and not a manmade carpet. They want to be true to the expression of praying with the forehead actually touching Allah's earth. You see they don't worship the clay tablet as many wrongly think. And this is always something that we Sunnis are always making fun of and mock the Shia, but on my way out from Tehran across the plane in the aisle were two Shias and when prayer time came one of them took his clay tablet out of his pocket and, Allahu Akbar, performed salat right there on the plane in his seat, and when he finished he gave this to his neighbor and he performed salat. And this may seem like a joke to us. Isn't it? And there were dozens of Sunnis on the plane and out of those dozens of Sunnis only one young man did the salat, and I tell you that young man wasn't me. But we are laughing at the other Guy. He is sitting there and doing something better than we are and we make fun of them and sit in judgement. He may not as polished and refined as we are in South Africa. You know we Muslims in South Africa are very polished and refined in our salat. The Arabs are no match for us, the Iranians are no match for us, the Americans bilalans, the Negroes they are no match to us. With the Arabs you are bowing down in ruku and the guy next to you pushes you aside to make space.(laughter) Who knows brothers, maybe it is valid, we don't know. You know, between the four Sunni mazhabs the Hanafi, Hanbali, Maliki and Shafei there are over two hundred differences in salat alone. Did you know that? Two hundred. But we take it for granted. The Shafei says amin loudly and we say it silently, they say bismillah loudly we say it silently and there is there is no problem. A s a child my father would repeat the famous formula that he in turn learned from his father. : "all the mazhabs are equally valid and the truth for them is in the hadith and the Quran." And so we accept it. When it comes to the Shafei, Hanbali, Hanafi and Maliki we are tolerant but when it comes to the Shia you see he is not in the formula that we are taught as a child, so what ever little idiosyncrasies there exists between us and them we cant tolerate and reject we say that he is out because we are programmed to believe in only the four. But we accept the idiosyncrasies between the four.

I say why cant you accept the Shia brothers as a fifth madhab. And the astonishing thing is that he is telling you that he wants to be one with you. He is not talking about being Shia. He is shouting "there is no Sunni nor Shia there is one thing, Islam." But we say to them "no you are different you are Shia." This attitude is a sickness of the devil. He wants to divide us. Can you imagine we Sunnis are 90% of the Muslim world and the ten percent who are Shias want to be partners and brothers with you in faith and the 90% are terrified. I cant understand why should you the 90% be so terrified. They should be the ones terrified. And if you just knew the feelings that they have for you. During Jummah prayers in Iran, there are a million people. And you should see the way they look at you when you pass by, they recognize that you are a foreigner and not one of them and tears start rolling down their cheeks. This is the feeling that they have for you, but you say no, you want to keep they out, afraid that they will absolve you. You can only be absolved if there is something better than what you have. I don't know, maybe some of you think I am a Shia, but I'm still with you all here. What is all this Shia-Sunni tensions? It is all politics. These antagonisms we have are all politics now. If a Sunni brother somewhere does something wrong you say oh the individual is not being very Islamic, he is a kaffir, But if a Shia does something wrong you want to condemn the whole Shia community, the whole nation of millions, and say they are all rubbish just because one Shias actions are not very Islamic. At the same time where we look the other way if one of your relatives does something serious because he is your father or your uncle. One group of Sunnis says to another "you are not a Muslim" another group of Sunnis says "you are not a Muslim you are a kaffir" look that's among us, and we fight among ourselves. And some of us do funny things.

I met one brother who told me when you go to Newcastle go visit Mr. So and so and inshallah everything will be taken care of for you. So I went to the man and exactly as I was told he took me home for lunch and when I'm sitting at the table I see on the wall 'burat' you know what burat is? A donkey like animal with the face of a woman its supposed to provide electrical force. I told him this is not right. Allah(swt) created electrical force, you can not create it with a statue of a donkey with a woman's face. Oh and he was so upset. But he's a Sunni, he was a brother and is still my brother. This Sunni-Shia tensions is the work of the devil to divide us.

Let me say something about Iran. What I found was that everything is islamically oriented. The whole nation is geared towards Islam. And they are talking about nothing but the Quran. I have never had a single experience with an Iranian when the man contradicted me when I'm talking about the Quran. Whereas our Arab brethren again and again you quote them the Quran and they try to contradict you with the Quran. They are Arabs, they are supposed to know the Quran better than us, but the Iranians seem to be on the wavelength of the Quran. Everything he is doing everything he is thinking about is the Quran. You remember Tabas[2] when the American people wanted to free the hostages. The mightiest most technologically advanced nation on earth, a nation that can land a man on the moon and bring him back, a nation which tells you which part of the moon they will land and bring them back, they send mars and Jupiter probes. A nation that warned Pakistan about the tidal wave tragedy and they didn't heed the warning. They warned the Israelis in 1973 that the Arabs were on the move, they didn't heed the warning. That nation couldn't land in Iran. Imagine they went there with their helicopters and crashed them selves and got themselves killed. Imagine. A nation that lands on the moon and comes back cant land in Iran. And the Iranian people were not in any position to do anything to them. The Americans could have gone and done what they wanted to do. I went and saw the American embassy and you think that its just a big building, but man its acres and acres right in the center of Tehran. They could have easily gone in and gotten these people out, even if they lost a few men. They could have achieved their goals. It was very well planned. But you know what happened? Fiasco, retreat failure, the Imam Khomeini is told what has happened. He doesn't say Subhananla, he doesn't say Alhamdulilah, you know what he said. He quotes the Quran : "Have you not considered how your Lord dealt with the companions of the elephant?" 105:1 These are the words that came out of him. I tell you he is a Quranic computer.

You know what they call those huge helicopters? Jumbo helicopters, and those big planes are called jumbo planes. You know what jumbo means in Swahili, Elephant. It's a Swahili word. That's where they got the name. So these elephant sized helicopters go and the Imam says: "Have you not considered how your Lord dealt with the possessors of the elephant? Did He not cause their war to end in confusion," Quran 105:1-2

But we are so skeptical, the Muslim world has become so skeptical we don't believe in the Quran anymore. You don't really believe in the Quran, for most people it is all for entertainment, for the good spiritual feelings that you get when reciting the Holy Quran. But the directives that Allah(swt) gives, nobody seems to care. May Allah (swt) make these brothers of ours, the torchbearers and light of learning today to the Muslim world . And here is a nation geared to do the Job. When you look at them the earnestness that is in them, a nation that is not afraid, when you look at them with the enthusiasm they have. They are not afraid to say "marg bar amrika" death to America.. Then say "marg bar shuravi " death to USSR. Imagine that! (laughter from the audience). And death to Israel." Can you imagine a nation doing that and not in the least afraid. This is not the Islamic spirit that is in us here, but the Iranians are all heart and mind. They don't say "this is an Iranian revolution "or "we are Iranians". They are talking about Islam, an Islamic Revolution. This is not an Iranian revolution but that this is an Islamic revolution. It's a revolution for Islam and little wonder why the nations of the world cant stomach it because it is Islam that they cant stomach. So my dear brothers and sisters I have taken so much of your valuable time already. And with these words I take leave of you to sit down and to take your Questions.

[1] " O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as FIND FAULT. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things." Quran 5:54



BarakAllahu Feek;
Wassalaamu'alaikum W Rahmatullahi W barakatuhu