رسول الله صلى الله علیه و آله :شَعبانُ شَهری و رَمَضانُ شَهرُ اللّهِ فَمَن صامَ شَهری كُنتُ لَهُ شَفیعا یَومَ القِیامَةِ پیامبر صلى الله علیه و آله :شعبان ، ماه من و رمضان ماه خداوند است . هر كه ماه مرا روزه بدارد ، در روز قیامت شفیع او خواهم... بیشتر
دوشنبه: 1401/05/17

Recollection of memory by His Holiness Grand Ayatollah Saafi Golpaygani on the occasion of the glorious pilgrimage of Hajj, 1432 H.

Recollection of memory by His Holiness Grand Ayatollah Saafi Golpaygani on the occasion of the glorious pilgrimage of Hajj, 1432 H.
A memory regarding the glorious pilgrimage of Hajj

In the name of Allah, the All-beneficent, the All-merciful

The Manifestation of Nation’s Sanctification

From the Rituals of Hajj and the House of Revelation

 

The holy pilgrimage of the year 1432 H, was of immense pride and glory for all the Muslims around the world. The dignity, composure, honor and respect of Muslims for the ritual of Hajj and the two sacred shrines in this great and unparalleled gathering was unprecedented. In the meanwhile, as the convulsive and blazing countries and the politics of the nations are extremely active in favor of their political motives, it was feared that their political differences would also become evident in this divine ritual.

Safeguarding the sanctity and glory of Hajj and the divine city of peace, along with containing more than two million people from different nations, creeds and countries in the present conditions was possible only due to the blessings of the faith and honor of one and half billion Muslims for the sanctity of Islam which by the will and power of Allah Almighty, resulted in this miraculous manner, with peace, tranquility and pride, as though no incident occurred anywhere and the political issues did not create any conflict. It became evident that the sanctity of Hajj - the great obligatory pilgrimage - and the two holy shrines are much higher than any politics of nations. Everyone consider the holy shrine as a sacred place for peace and these political, geographical, racial or sectarian differences cannot harm it in any way.

The two holy shrines are important for everyone and especially in the season of Hajj, it is the city, nation and home for everyone, and no one holds superiority over others. Albeit, the different nations have also coordinated fully in preserving this honor and have acted thoughtfully, as though there exists no differences between them. They all depicted that the two holy shrines, the holy mosque, the Prophet’s mosque and the green dome, all belong to the great Islamic heritage and history, and is the land of revelation, whose sanctity and honor must be safeguarded by everyone.

We hope that this ritual is performed each year with more and more glory and like this year, all the Muslims participate in it overlooking all their politics, and the personal inclination of the authorities towards a specific sect does not obstruct the actions of others who wish to follow their sect and jurisprudential school of thought. Enjoining the good deeds and forbidding the evil by a particular sect must not fade the color of this beautiful pilgrimage and the projection of this Islamic existence that astonishes the world and all the politicians of the world shall increase year after year.

 

موضوع:

A Major Treason For The Destruction Of Islamic History

A Major Treason For The Destruction Of Islamic History
THE INTERNATIONAL DAY OF BAQEE’

 

 

 

A MAJOR TREASON FOR THE DESTRUCTION OF ISLAMIC HISTORY

 

A WRITING BY GRAND AYATULLAH SAAFI GOLPAYGANI ON THE EVENT OF EIGHTH SHAWWAL

 

THE INTERNATIONAL DAY OF BAQEE’

 

 

From more than fourteen centuries until today, Baqee’ has continued to be a religious sanctuary for Muslims, a centre of awareness and a memorial of the great Islamic personalities.

This graveyard, after the holy shrine of Prophet (peace be upon him), is one of the significant places of Islamic history which proves and confirms the existence of historic personalities of Islam. Approximately 10 thousand companions of the holy Prophet (peace be upon him and his progeny) are buried in this cemetery.

 

Anger of Muslim Majority upon the humiliation of Islamic History

 

In spite of all the greatness this holy place holds, its present condition is extremely disdainful, and the humiliation of the men and great personalities that are buried in this graveyard is extremely unfortunate and painful.

Apart from a group of people known as the Wahhabis, who constitute merely a minority of Muslims and have come into existence with the support of the colonist powers like Britain, and a group of people who are unaware of the realities behind the incidents and the interference of politics in the affairs which propagate deceitful advertisements, a vast majority of Muslims is extremely saddened and hurt by this disgraceful and humiliating act.

The graves of ancestors and great personalities are not humiliated and disrespected anywhere in the entire world, and wherever the tradition of burying the dead exists, their graves and cemeteries are also highly respected.

 

Beginning of a treacherous plot

 

The foundation of the plot for demolishing the Islamic sanctuaries and memorials was an extremely deep and treacherous one, which was laid by the enemies to eradicate the proofs, evidences and traces of Islamic history. When they were trying to gain dominance over Islamic countries by division and sectarianism, like Ali Mohammad Shirazi and Husain Ali Noori were chosen in Iran with the claims of Babism, Mehdavism, Prophet-hood and even divinity; in India, Ghulam Ahmad Qadiyani brought the Ahmadiyah sect into being; in the Arabia, they created the Wahhabi sect and made Mohammad bin Wahab their agent. Their most important motive, apart from looting the oil resources, was to destroy the traces of Islam, which also included the holy shrine of Prophet Mohammad (peace be upon him and his progeny).

 

The significant role played by the historical monuments in the recognition of civilisations

 

With the help of the efforts and endeavour of the archaeologists that began some time ago and continues to reach excellence day by day, another significant source of history and recognition of nations has been added. Even though this source was a topic of discussion even in the past, but it did not have the current depth and extensiveness. In our era, one of the most significant sources of history and recognition of the conditions of nations and tribes, is the traces and monuments left behind them, which are discovered even by excavations; buildings, places of worship, graves, coins, vessels, jewelleries, works of art etc. are considered to be one of the greatest references of civilizations and the social circumstances of nations today.

Fortunately, the Islamic history is extremely reliable and authentic from its historical aspect on the basis of narrations and traditions. From the beginning of Islamic era itself, the recording of history, narrations of Hadith and quoting of different incidents had begun, and the events and happening have been registered and recorded. Such vast gaps which cause the negligence of history have not occurred in the history of Islam. Similarly, such incidences have not taken place which could result in the deletion of historical books and the creation of a vacuum. The journey of Islamic history is evident and known from all the aspects. Historical inferences and deductions are completely reliable and authentic on the basis of the studies done on historical records and narrations. Inarguably, the part of our history which is, for instance, related to one century ago, is totally relevant with that part which is related to thirteen or fourteen centuries ago. It has no difference in its certainty and firmness. At times, the second section is more reliable and its documentation in more authentic than the first one. In short, the scholars and specialist people can gain cognition of the social circumstances, and of the realities and incidents which have laid an impact on the fate of this nation, by means of these historical records. Truthfully, if we wish to write down the history of this current century, we cannot go beyond the boundaries of the historical writings of the Islamic historians.   

Even from the aspect of confirmations, external and original evidences, and the remaining traces of incidents, the Islamic history is extremely rich, wholesome and possesses very firm proofs. With this respect also, how much ever a person might be a late believer, and does not wish to deny a few realities, out of his own intentions, or create doubts and scepticism, in the history of Islam, especially those sections which are related to the introduction of the basis of prophethood, the incident of reappearance, the Islamic revolution, the biography of Allah’s Messenger (peace be upon him and his progeny) and other significant issues, any kind of doubt and scepticism is not acceptable and not worthy of paying attention.  

Although the history of Islam and Muslims is the most authentic history among all the religions and human societies, or rather, according to some historians, the only religion which has a reliable and authentic history is Islam. From the perspective of these historic evidences and confirmations, whose protection is especially important for the distant future, this religion is extremely rich and filled with external and original evidences. It means that all the important areas of Islamic history and Muslims are confirmed and approved by the shrines, sanctuaries, monuments, graves, mosques and the geographical condition of countries and territories. In the widespread territories of the Islamic world, we can witness the traces of Muslim civilization and their victories everywhere. Even in the countries like Spain which, after the Golden Islamic Era, faced such an unfortunate fate due to the mercilessness and barbarianism of Christians, and such tribunals of inspections, torture, group executions, and other atrocities, the traces of Islamic civilization are presented before the world today also. If you go through the books such as “Al Aasar al-Andalusia al-Baqiya”, you can get to the depth of this issue to some extent. A great portion of the enormous Spanish budget is guaranteed by the income earned through the tourists and travellers from all over the world who visit this country to witness the monuments of Islamic era.

 

Islamic History and the Two Holy Sanctuaries

 

Due to the aspect explained above, Mecca and Medina hold more importance and significance than any other place. The traces and monuments of these two cities and their surroundings are the sources and origin of not only our history but the history of all the Abrahamic religions. Apart from the spiritual and religious aspects, it would not be exaggeration to regard these two cities as the great Museums of the Islamic world and revelation.

Before the series of demolitions done by the Wahhabis, these two cities had such monuments whose nooks and corners told the stories of great Islamic prophet’s history, and the invaluable traces of his life history and the endeavours of his holiness in the path of preaching the revelation and the message of Islam.

Such monuments which were all a part of the series of authentic Islamic history and the past of the two holy sanctuaries, and which introduced the chain of Prophet’s lineage, and even reported the circumstances of the era of ignorance.

In short, the entire mosque of Medina, the holy Mosque of Mecca, the city of Medina and Mecca, with all their lands, houses, mosques and even springs, wells, roads, mountains, and the lands and cities situated in the outskirts and surroundings of these two cities, all speak of the Islamic history, its emergence and the complete journey. Those Muslims who have the desire to protect their history and dignity, as well as their glorious past, and who wish to revive the traces of Islam, must all strive to protect these monuments and reconstruct all that has been destroyed, and rescue the two holy cities from the embezzlements of the colonists and their destructive occupation.

These remnants, signs and monuments, can give a better understanding of the life of holy Prophet (peace be upon him and his progeny), than the biographical books.

The biographical books are accessed only by the ones who are capable of studying them, whereas these monuments can be witness by all the people who come to visit from near and faraway places, and they can learn great lessons from them.

In my opinion, even the original names of all the places and lands, which were mentioned at the time of Prophet and in the traditions, must be protected; and specially, the names which were specially allotted for the Prophet’s Mosque, Masjid-al-Haram, its gates, pillars, and all the other things associated with it, must not be changed, for all these are the memorials of Islamic history. Those who have done these destructions, have committed the greatest acts of treachery and hostility towards the history of Islam.

The protection of these sanctuaries, apart from the aspect of venerating the sacraments of Allah which is incumbent as per the Sharia, it is also obligatory because of the points mentioned above. The demolition of these landmarks, apart from degradation and humiliation, will shake and weaken the bases of Islamic history. The loss of demolishing these shrines and keeping them in such a form that they not even have tombstones, or any other sign of recognition, and leaving them on the verge of destruction and eradication, is nothing less than the loss of burning the books of history for a nation.   

 

Our collective duty on the International Day of Baqee’

 

The eighth day of Shawwal is the day when the destruction committed by a misguided group began from Baqee’, where they demolished the holy shrines of Ahl-al-Bait (peace be upon them), and attacked the identity of Islam. Therefore, it is obligatory on all the Muslims, irrespective of Shias, Sunni and other sects, to condemn their atrocities on this day, and collectively demand the reconstruction of these holy shrines for the revival of Islam’s lost glory. This sorrowful day must be commemorated by the Muslims every year and the oppressors must be condemned. These monuments must be renovated as soon as possible, especially the sanctuaries and shrines like the birthplace of Prophet Mohammad (peace be upon him and his holy progeny) in Mecca, and the burial place of his grandfather, his dear uncle, and his self-sacrificing wife. The locality of Bani Hashim must also be reconstructed.

In the holy city of Medina, Uhad, the grave of Hazrat Hamza, all the other martyrs and the cemetery of Baqee’ must be rebuilt; specially the graves and shrines of the Infallible leaders (peace be upon them), the grave of Imam Hasan (peace be upon Him), Imam Zain al-Aabideen (peace be upon Him), Imam Mohammad al-Baqir (peace be upon Him) and Imam Jafar as-Sadiq (peace be upon Him), the graves of these honourable personalities who are the pride of Islam and humanity must be reconstructed. The house of Imam Jafar as-Sadiq (peace be upon Him), which is among those houses whose virtue is mentioned in the holy Quran, must be returned its old look.

Especially the Shias must commemorate this day in the memory of the historical incident and the disrespect shown towards the household of Prophet (peace be upon him and his progeny) in the two holy sanctuaries, which continues even today. They must conduct Majalis for mourning over this sorrowful tragedy and give their condolences to the leader of the time, Imam Mahdi (may Allah hasten his reappearance), and condemn the oppression committed against Islam, Quran, the holy Prophet and his household (peace be upon them). They must not forget this tragic incident because it is not forgettable.

“They desire to put out the light of Allah with their mouths, but Allah will perfect His light though the faithless should be averse”.[1]

 

[1] Chapter As-Saff, verse 8. 

موضوع:

Eid – ul – Fitr

Eid – ul – Fitr

Eid – ul – Fitr

 

"اسئلك بحق ھذا الیوم الذی جعلته للمسلمین عیدا"

“I beseech you in the name of this day, which You have decided to be feast for the Muslims”.

          On the day of Eid – ul – Fitr, Muslims from all around the world experience a sense of pride, honour and dignity as they have successfully completed the month of Ramadan and benefitted from its spiritual and nurturing bounties.

          They thank Allah for having attended and passed one of the greatest educational classes of Islam within the span of one month, and utilized the lessons taught to them as per their potential and preparation, which they have dissolved in their souls and spirit, and registered on the tablets of their hearts and consciences.

          On this day, the Muslims return victoriously from a sensitive and dangerous Jihad – in which the champions, victors and world heavyweights have faced defeat.

          This Jihad is the Jihad against one’s own self; Jihad against the inclinations and animalistic desires and tastes.

          Keeping one’s self from the pleasures of lust, protecting it from eating delicious foods and sweet drinks, refraining from gloating and satanic lusts and lures, from lies, back-biting, anger and fury, bad habits and behaviour, arrogance, love of position; and distancing from all other sins and wrongdoings in this field of Jihad, is victory and success.

          All these deeds are Jihad and in fact the “greater Jihad” which was described by the holy Prophet (peace be upon Him and His Progeny) for the group of companions who had gone for Jihad and fought against the enemies with swords and weapons, and shown their power and strength, saying:

"مرحباً بقوم قضوا الجھاد الاصغر و بقی علیھم الجھاد الاکبر"[1]

“Welcoming the people returning from smaller Jihad while the greater Jihad remains for them”.

          “The Greater Jihad” which cannot be performed by anyone except the faithful people, the men and women nurtured in the arms of Islam; these are the ones who can gain pride in the battlefield.

          It is a battlefield in which the powerful warriors, lovers of worldly wealth and status, lust-worshipers, blood-shedding executioners, the ambitious conquerors of nations, the proud youths, the leopard-like furious men, merciless transgressors, the assassins and butchers of history, the lustful women, the impure virgins and the worshippers of the material things, will lay defeated on the surface of earth; and they are incapable of gaining pride and participate in these competitions.

          A battlefield in which the faithful men and women, the divine worshippers, the humble, pure-hearted, pious, forbearing and non-attending towards worldly riches wears the uniform of a warrior, with firm will and high determination, defeats the opponent; thus becoming victorious in these competitions with pride.

          Indeed, battle against the desires of one’s self is easy, while it is difficult. It is easy because the pure conscience and nature of human beings, their intellect and wisdom, understand the well-being and its obligation. And if a man steps in this field, as he moves forwards, he will become more and more successful; until he overcomes and humiliates his disobeying self and the satanic troops, and helps dominate the heavenly, intellectual and the faculties of conscience over his body.

          One the other hand, this act is difficult; because Jihad against self is the steadfastness in front of various desires and the endeavour for its control and management. The cognition of the satanic traps and the hidden lustful desires is not possible for everyone. Controlling the misleading self and ignoring the desires of sensual gratification, and the thousand extensive and unruly carnal demands, cannot be done in this haste. And this domestic enemy gains awareness and manages connection with the desires which assist human beings in repelling the external enemies, and seeks help and assistance from it.

          From these aspects, fighting against the self is an extremely difficult act and successful is someone who can moderate his self, and forcibly manage it in the proper way.

          The holy month of Ramadan, is the month of fighting against the self; and the school of moderation and reformation of desires, demands and exhibition of the willpower and the psychological capabilities; and now, it is the opportunity of conducting the ritual of a great and virtuous Eid, it is the Islamic Eid which is the Eid for everyone and all the common classes and individuals.

 

[1] Bihar ul Anwar, v. 19, Hadith 182

موضوع:

The Night of Decree

The Night of Decree
The Era of Humanity’s Excellence

 

 

Laylatul Qadr

The Night of Decree

The Era of Humanity’s Excellence

 

The Night of Decree, the Night of Light and Mercy, the night of the revelation of Qur’an, the rising point of good deeds and prosperities, the revelation time for blessings, the beginning of a new human life, the era of change and the date of actual human excellence.

 

The Night of Decree, the Night of Human Liberty

 

If this night had not existed or arrived, the night of humanity’s misfortune would never have ended and the dawn of his good-fortune would not have appeared, and man would not have attained liberty from the chains of the tyrants and the colonists.

The Night of Decree, a blessed night, a night of humanity’s liberty and the announcement of human right, and the governance of justice and fairness. A night which is for the ignorant, unaware, corrupt, destructive and misguided nations, a dawn of guidance, awareness and salvation. It is this night in which the greatest and holiest heavenly book – which guarantees the guidance of mankind and his prosperity till eternity – was revealed and with a heavenly illumination, it guided the world from the darkness of polytheism, and the dualism of Zoroastrianism, and the trinity of Christianity, and the superstitions of Jews, and idol-worship etc. towards the brightness of Monotheism (Tawheed) and the worship of One God.

If it wasn’t for this night, the great Islamic civilization, with all its great values and teachings, ethics and mysticism, jurisprudence etc. and the eminent personalities which were nurtured by it would have all been a myth.

 

Impact of the Night of Decree on the Progress of Human Society

 

The levels reached by mankind after the revelation of Qur’an and the stages which it will attain in the future, are all due to the blessings of this night and the guidance of Qur’an.

In order to exhibit the impact of this holy night on the progress of human goals and the development of human society, we must analyze the great achievements, movements and actions that were influenced by the liberalizing teachings of Qur’an in the fields of knowledge, industry and civilization, which become the share of human beings throughout these fourteen centuries. Then we must compare it with the stagnant, silent and lightless life of the past to understand how the Islamic movements, Muslim risings and the prophethood of Mohammad (peace be upon him and his holy progeny) turned out to be the source of reforms, liberalizing movements and progressive revolutions, and to know how it took forward the caravan of mankind with ever-increasing speed and swiftness and where did this human race, which was stepping forward with dullness, weakness and helplessness, reach in the time period of fourteen centuries. It extended the horizon of his thought and perception way beyond earth, moon and other planets.

 

Qur’an – The Axis of the Night of Decree

 

Indeed, the holy Qur’an has revolutionized the thoughts and honored the human personality, and announced the human rights with subtlety, and denounced the worship of anyone but Allah, and broke the individual powers, and limited the governing body, and refrained from those luxuries, extravagances, discriminations, misuse of government’s treasury and plundering of people’s hard-earned income, and established equal civil rights for everyone.

 

Hidden Secret of the Night of Decree

 

Qur’an has introduced the Night of Decree as a blessed night and a complete chapter has been revealed in its regard, and the dignity of this night is more than one thousand months. However, there is a difference of opinion regarding the ascertainment of the Night of Decree, but as per the researched and reliable opinion – derived from authentic narrations – it is not outside the nineteenth, twenty first and twenty third night of the month of Ramadan. According to a strong probability – which is approved by some of the narrations like the “narration of Jahni” – the Night of Decree is the twenty third night, and some other narrations indicate that all the three nights are Nights of Decree.

Nevertheless, if the Night of Decree is not known for certain, its concealment holds a wisdom and good intention, and it is possible that the intention behind it is that the Muslims shall put extra effort to pray, worship Almighty Allah, recite the holy Qur’an, learn its teachings and realities throughout the month of Ramadan, or at least these three nights; and regard the entire month as the “Month of Qur’an” and make special arrangements on the eve of nineteenth, twenty first and twenty third for repentance, remorse, reformation of circumstances, recitation of Qur’an and supplication, and remain awake till the dawn.

Another point that can be understood as the reason for concealment of the Night of Decree is that if the Night of Decree, with all its significance and value, would be ascertained and known, majority of people would have considered it sufficient to worship in that night only, thus getting deprived of the benefit of worship and supplications in the rest of the nights, and it might become the cause of arrogance and pride for a few; whereas while it is hidden and unascertained, the believers engage themselves with the remembrance of Allah and repentance in all the probable nights, thus benefitting from extra reward and blessings; and with the help of excessive practice, these habits will be firmly inculcated in them.

 

Necessity of benefitting spiritually from the Night of Decree

 

Hence, the Night of Decree is amongst the most valuable and fortunate opportunities, and we must consider this night important for contemplating the Islamic conditions and paying further attention towards the teaching of holy Qur’an; and assess the extent of our connection with Qur’an and its rulings.                  

We must benefit from these blessed nights of revival (Ihya) – regarding whose importance, and the virtues of remaining awake throughout the night and praying in it, several reports have arrived in the books of supplications and narrations. The Nights of Decree are those nights in which whoever arrives at the door of Allah’s house, he attains the success of spiritual presence and receives the taste of nearness.

 

The Night of Supplication for haste in the Faraj (Relief) of Imam Mahdi (may Allah hasten His reappearance)

 

Among the important duties of these nights is the renewal of allegiance with Imam Mahdi (may Allah hasten His reappearance) and the recitation of the supplication: “Allahumma kun liwaliyikal…” because the Night of Decree has a special association with his holiness (peace be upon Him) and in that night, the angels descend upon him. Affinity with Qur’an, the holy progeny (peace be upon them), the clear book and the clear leader, demands that the believers must hold fast both the holy Qur’an, and the last Imam of Justice, the Remainder of the guiding Progeny, the true meaning of this verse “then We made those whom We chose from Our servants heirs to the Book”[1], i.e. Imam Mahdi (may Allah hasten His reappearance), the son of Imam Hasan al-Askari (peace be upon Him). The believers must know that as per the Mutawatir narration of Thaqlayn, peace and deliverance from misguidance can be achieved only under the shadow of bonding with the Qur’an and the holy progeny; and in order to be rescued from all these deviations and distress, there is no other way but seeking them means of and bonding with Qur’an and the Progeny (peace be upon them).

We must all consider this night a great opportunity for attaining religious knowledge, repentance, renewal of covenant, return of value, supplication, ethical self – development, and renewal of faith in Almighty Allah, certainty in the day of Reckoning and Resurrection, purification of intentions from impurities and hatred of our Muslim brethren, and request of good, happiness, guidance and peace for all the human beings, and special supplication for the hastening of Imam Mahdi’s relief.

We hope that the glory of Islam, in all the centers and programs, increases twice its previous value, by the grace of the pure – intentioned supplications of these nights; and all our economic and social weaknesses, and the prohibited acts, sins and wrongdoings which threaten the condition of the society, are totally eradicated in this night.

I humbly request all the worshippers of these blessed nights to pay their wholehearted attentions towards that kind and merciful Imam, who is the love of all the sages and the greatest treasure of all the prophets; and to end the Night of Decree with the memory of his holiness and by reciting the supplication for his hastened relief, and the enforcement of true justice throughout the Earth. Pray for the Relief of his holiness (may Allah hasten His reappearance) for it may result in the relief and ease of everyone. The duty of all the Muslims in these sacred nights is to pray collectively for his Relief.

Come, let’s make a pledge a strong and firm oath with his holiness that we will spend all our life seeking his satisfaction and happiness, and end all the sorrows and pains he holds due to the problems of Muslims.   

            

 

 

 

[1] Chapter Fatir, verse 32

موضوع:

Fourteen Hundred Years of facing oppression - An article by Grand Ayatollah Saafi Golpaygani

Fourteen Hundred Years of facing oppression - An article by Grand Ayatollah Saafi Golpaygani

For one thousand and four hundred years, on the comprehensive personality of His Holiness, Commander of the faithful, Master of the monotheists, Ali Ibn Abi Talib (peace be upon him), the genius clerics, elites and unparalleled experts from the Muslim and non-Muslim community have spoken extensively and written thousands of books and thesis regarding the dimensions of his life, his virtues, his qualities, his ethics and divine attributes, but even today, the knowers do not consider themselves anywhere close to the shore of this boundless ocean and like the travelers who travel in the space, how much ever they fly, they do not find an end to their journey.    

 

Although the sections of the life of His Holiness in this world totally comprised of 63 years from the aspect of time duration, but from the aspect of broadness and quality, it is broader and more extensive than sixty three millions years and more.

That which gives value and importance to the life of a human being, is not the length of his life, but the depiction of sublime human qualities and the beauty of human values and meanings.

It is appropriate for our dear youngsters to regard the youth of Imam Ali (peace be upon him) as their role-model; the youth and adolescence of Imam Ali (peace be upon him) contains several sections and incidents that will encourage all the youth for setting on the journey and travel towards the lofty positions of humanity, faith, resistance and steadfastness.

Ali was a youth who used to fight against the strongest warriors of his time in the battlefield of Jihad and defended Islam with utmost bravery by defeated them in spite of all their might and power.

In the battles of Badr, Uhad, Ahzab, Khaibar and other battles in which he participated, he was a young man. In his youth, on the night of Mabeet, the night when all the infidels decided to assassinate Allah’s messenger (peace be upon him and his holy progeny), his holiness slept in the Prophet’s place. In the incident of Mubahila, when he participated along with Allah’s Messenger (peace be upon him and his progeny) by the command of Allah (s.w.t.), even then he was young. When he gave his ring as alms during the prayer to the poor, and the verse إنَّمَا وَلیُّكُمُ الله was revealed, he was young at that time also. When he gave his food to the needy, the orphan and the prisoner, and preferred them over himself, he was young. In his youth, his days were spent in fasting and his nights were spent offering prayers and staying awake for worshipping Allah (s.w.t.).

Not a single day was spent in his youth and adolescence that lacked the virtues, the positions and statuses that were loved by Allah (s.w.t.). Ali’s youth and adolescence should be regarded as an ideal and role-model for all the youth. Most of the virtues and attributes that are reported regarding Ali (peace be upon him) are of his youth.

He was young but if his faith had to be compared with the faith of all the old companions, it would be greater than them all; rather it was much heavier than being compared with their faith. Indeed! The virtues of Imam Ali (peace be upon him) are much more than one can imagine.

 

Allah’s Messenger (peace be upon him and his progeny) is reported to have said:

“Indeed Allah (s.w.t.) has given my brother uncountable virtues”.

 

At another instance, the holy Prophet (peace be upon him and his progeny) addressed Imam Ali (peace be upon him) and said:

If it wasn’t such that a group of people from my nation would attribute towards you what the Nasara attributed towards Jesus (p.b.u.h.), I would have said such things about you that the entire nation would have followed the imprints of your footsteps and kissed it.

 

When Khalil bin Ahmad was asked, ‘What do you say regarding Imam Ali bin Abi Talib (peace be upon him)?’

He described the historic positions and the battle between truth and evil, and the victory of truth over evil, in this way:

He said, ‘What can I say about the man whose virtues were concealed by his friends out of fear and his excellences were covered by his enemies out of jealousy and in spite of these two concealments, his virtues appeared in such a way that it filled the East and West of the world.’

 

And Shafei said regarding him:

I am a slave of the man, for whom the chapter “Hal Ataa” was revealed.

 

References:

  1. Chapter Maida, verse 55.
  2. Mi’ah Manqabat min Manaqib Amir Al-Momineen, Ibn Shazan, p. 177.
  3. Book Sulaym bin Qays Hilali, v. 2, Hadith 58.
  4. Tanqih Al-Maqaal, Mamqani, v. 1, the description by Khalil Ibn Ahmad Al-Farahidi, the famous Arabic syntax expert.

 

موضوع:

The Importance of Quran

The Importance of Quran
The Importance of Quran
A series of Articles by Grand Ayatollah Saafi Golpaygani for the Holy Month of Ramadan

 

It is reported from Imam Ali (a.s.) that he said: “I heard the holy Prophet (p.b.u.h.) say, ‘seditions will occur soon’! ‘I asked: O Allah’s Messenger! How can a person save himself from these seditions?’

          He said: ‘One can save himself from these seditions by means of Allah’s Book, which contains the report of that which existed before you, that which shall come after you and that which lies among you. It is the separator of truth and evil and it is not humorous, playful and wicked. One’s lustful desires will not deviate it and the knowers will not feel content with it; it will not become old by repetitive and excessive recitation; its wonders will not end; whoever avoids it out of arrogance and pride, Allah will shatter him; whoever seeks guidance from anything other than Quran, Allah (s.w.t.) will leave him misguided. It is the firm rope of Allah and the straight path. He who acts upon it will be rewarded, he who commands according to it will command justly and he who invites towards it has invited towards the straight path.”[1]

In the book “Nahj-al-balagha”, it is reported from Imam Ali (a.s.) that he said:

“And know that this Qur’an is an adviser who never deceives, a leader who never misleads and a narrator who never speaks a lie. No one will sit beside this Qur’an but that when he rises he will achieve one addition or one diminution – addition in his guidance or elimination in his (spiritual) blindness. You should also know that no one will need anything after the Qur’an (after the revelation of Quran, one does not need any constitution and program for the reformation of his affairs of sustenance, this world and the hereafter) and no one will be free from want before (guidance from) the Qur’an. Therefore, seek cure from it for your ailments and seek its assistance in your distresses. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt and misguidance”.[2]

We Muslims are of the belief that the Holy Quran is light, mercy and guidance towards salvation and prosperity. It is the most comprehensive book of life that has ever been revealed and a book parallel to it has not arrived and shall not arrive for humanity. The human society does not need any other system or constitution after having the rulings of Quran and the religion of Islam.

          Undoubtedly, if the teachings of Quran are applied completely, the flaws and distortions that have occupied the life of human beings will be rectified, thus helping brotherhood and justice prevail in the entire world.

          Therefore, our duty is to hold fast the holy Quran and the Prophet’s household (pb.u.h.), in obedience with the following Mutawatir (successive)Hadith:

          “Indeed I am leaving among you two precious (weighty) things, the Book of Allah and my family, my household; as long as you hold fast the two, you will not go astray ever”.[3]

          It is also our duty to deliver the message of Quran to the entire humanity. The teachings of Quran should be regarded as the cause and motive of all the movements and uprisings, initiatives and reformatory revolutions and we should continuously regard it as the beginning and ending point of our lives, as the spring of guidance and the cause of progress. We must only refer to the holy Quran and the holy Progeny (p.b.u.t.) in all the aspects and dimensions of our life. We must regard it as the only barometer, the unique constitution and law that should compulsorily be followed throughout the world and under no case or circumstance, should we become ignorant towards it.

          It is obvious that Muslims cannot distance themselves from Quran in their life, society, religion and world, then claim that religion is separate from world and spirituality is aloof of politics.

          The responsibility which we Muslims have to take is that we shouldn’t surrender before the lifestyle of dissociating ourselves from the world. However, many of us have accepted this separation unknowingly and ignorantly.Every Muslim must have an answer to the following questions:

  1. Do we regard Quran as the actual source of our movements and the origin of all the inspirations?
  2.  Do we believe in the warnings and divine communications of Quran?
  3.  Are we steadfast firm regarding our faith in Quran and its directions?
  4. Have we derived our lifestyle from Quran?
  5.  Do we follow the Book of Allah like a prescription for health, medicine and cure?

          Can we respond to these questions affirmatively?   Unless and until our lives, society, actions and behavior, lifestyle and mannerisms are such that we cannot give an affirmative reply to these questions, we will remain away from the holy realm of Quran.

 

 

[1]Majma’ulBayaan, v. 1, p. 16.

[2]NahjulBalagha, sermon 174.

[3]Bihar ul Anwar, v. 35, p. 184, Hadith 2.

موضوع:

Ramadan - The Month of Brotherhood

Ramadan - The Month of Brotherhood
The Tradition of Brotherhood in Ramadan
A series of Articles by Grand Ayatollah Saafi Golpaygani for the Holy Month of Ramadan

 

The Tradition of Brotherhood

 

Among the events and historic incidents that took place in the holy month of Ramadan, is the bonding and covenant of brotherhood. As per the report of Sheikh Mufeed, on the twelfth day of Ramadan, the holy Prophet (peace be upon him and his progeny) established a contract of brotherhood among his companions, and between himself and Ali (a.s.).[1]

          As we all know, Islam is a religion of brotherhood and fraternity, impartiality and unanimity, cooperation and equality. It considers the citizens of this world as members of one family. It does not recognize colour and creed, richness and poverty, governance and other worldly topics as the cause of superiority over others. It has reduced all distances and knows piety as the only barometer of excellence; a privilege which can never cause pride, arrogance, misuse and distance from others.

          The faith of Oneness and monotheism is the nucleus of this religion and the source of the feeling of brotherhood with God’s creation. There is no substance or food, no belief, habit or trait, like the faith of monotheism for good-fortune and success of human beings.

          The Holy Quran says:

إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَ أَنَا رَبُّكُمْ فَاعْبُدُونِ

“Indeed this community of yours is one community, and I am your Lord. So worship Me”.[2]

          Quran has not held comparisons and competitions between individuals on the basis of wealth and riches, positions and rule, population and numbers, colour and gender. Arab and non-Arab, white and black, are all equal because these individuals are equal in the eyes of Quran, human rights and Islamic rights. The humanity of human being and perfectness of mankind is not related to these aspects.

          While comparing human beings with each other, Quran has chosen the criteria of knowledge, piety, worship and faith.

          Study the following verses and understand how Quran has encouraged and attracted human beings towards virtues of knowledge, piety and faith:

 

  1. أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّیلِ سَاجِدًا وَ قَائِمًا یحْذَرُ الْآخِرَةَ وَ یرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ یسْتَوِی الَّذِینَ یعْلَمُونَ وَالَّذِینَ لَا یعْلَمُونَ إِنَّمَا یتَذَكَّرُ أُولُوا لْأَلْبَابِ[3]

Is he who supplicates in the watches of the night, prostrating and standing, apprehensive of the Hereafter and expecting the mercy of his Lord…? Say, ‘Are those who know equal to those who do not know?

  1. أَفَمَنْ حَقَّ عَلَیهِ كَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِی النَّارِ [4]              

Can he against whom the word of punishment has become due…? Can you rescue someone who is in the Fire?

  1. أَفَمَنْ یتَّقِی بِوَجْهِهِ سُوءَ الْعَذَابِ یوْمَ الْقِیامَةِ [5]                         

What! Is someone who fends off with his face the terrible punishment [meted out to him] on the Day of Resurrection…?

  1. أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا یسْتَوُونَ[6]

Is someone who is faithful like someone who is a transgressor? They are not equal.

  1. أَفَمَنْ كَانَ عَلَى بَینَةٍ مِنْ رَبِّهِ كَمَنْ زُینَ لَهُ سُوءُ عَمَلِهِ[7]

Is he who stands on a manifest proof from his Lord like those to whom the evil of their conduct is made to seem decorous and who follow their desires?

  1. أَفَمَنْ أَسَّسَ بُنْیانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَ رِضْوَانٍ خَیرٌ أَمْ مَنْ أَسَّسَ بُنْیانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِی نَارِ جَهَنَّمَ[8]

Is he who founds his building on Godwariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank which collapses with him into the fire of hell?

  1. أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّه[9]ِ

Is he who follows [the course of] Allah’s pleasure like him who earns Allah’s displeasure and whose refuge is hell, an evil destination?

  1. أَفَمَنْ یمْشِی مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّنْ یمْشِی سَوِیا عَلَى صِرَاطٍ مُسْتَقِیمٍ[10]

Is he who walks prone on his face better guided, or he who walks upright on a straight path?

  1. أَفَمَنْ یهْدِی إِلَى الْحَقِّ أَحَقُّ أَنْ یتَّبَعَ أَمَّنْ لَا یهِدِّی إِلَّا أَنْ یهْدَى[11]

Is He who guides to the truth worthier to be followed, or he who is not guided unless shown the way?

  1. أَفَمَنْ یعْلَمُ أَنَّمَا أُنْزِلَ إِلَیكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى[12]

Is someone who knows that what has been sent down to you from your Lord is the truth, like someone who is blind?

  1. أَلَا إِنَّ أَوْلِیاءَ اللَّهِ لَا خَوْفٌ عَلَیهِمْ وَ لَا هُمْ یحْزَنُونَ[13]

Look! The friends of Allah will indeed have no fear nor will they grieve.

  1. إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ[14]

Indeed the nobles of you in the sight of Allah is the most Godwary among you.

  1. الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ طُوبَى لَهُمْ وَ حُسْنُ مَآبٍ[15]

Those who have faith and do righteous deeds – happy are they and good is their [ultimate] destination.

  1. الَّذِینَ آمَنُوا وَ كَانُوا یتَّقُونَ ۔لَهُمُ الْبُشْرَى[16]

Those who have faith and are Godwary. For them is good news.

  1. أَمَّا الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَى[17]

As for those who have faith and do righteous deeds, for them will be the gardens of the Abode.

  1. أَمْ نَجْعَلُ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِینَ فِی الْأَرْضِ[18]

Shall We treat those who have faith and do righteous deeds like those who cause corruption on the earth?

 

And other verses which clearly imply on this point that the only factor which becomes the basis of excellence and the cause of success and deliverance for mankind is knowledge, faith, good deed, God-wariness and steadfastness.

In its group addresses, where Quran has not addressed a specific class of individuals, it has not regarded a country, a realm, a region, a language or a race as its addressee, so that one may assume that such descriptions are the reason of privilege in the sight of Islam; and lest the ones who have been addressed may consider it an evidence of their superiority over all the other nations. Instead, the entire humanity is addressed in such addresses.

Such as the following verses:

  1. قُلْ یا أَیهَا النَّاسُ إِنِّی رَسُولُ اللَّهِ إِلَیكُمْ جَمِیعًا[19]

Say, ‘O mankind! I am the Apostle of Allah to you all.

  1. اأَیهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَیءٌ عَظِیمٌ[20]         

O mankind! Be wary of your Lord! Indeed the quake of the Hour is a terrible thing.

  1. یا أَیهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَیكُمْ[21]                

O mankind! Remember Allah’s blessing upon you!

  1. یا أَیهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ[22]

O mankind! There has certainly come to you an advice from your Lord.

  1. أَیهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِی خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَ خَلَقَ مِنْهَا زَوْجَهَا وَ بَثَّ مِنْهُمَا رِجَالًا كَثِیرًا وَنِسَاءً[23]

O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and from the two of them scattered numerous men and women.

In this verse, apart from addressing the humanity in general, it has declared the root and lineage of men and women as one; and in the era when a section of the nations was debating the humanity of women.[24] The holy Quran has introduced it as similar to men and announced its humanity in a certain and inarguable manner. In other verse, it says:

یا أَیهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَ أُنْثَى[25]

          “O mankind! Indeed, We created you from a male and a female”.

It can be understood from here that Islam is a universal religion and program, and a system of brotherhood and unity.

However, in some instances, its addresses are for a specific group of people. Such as:

یاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ[26]

“Say, ‘O People of the Book! Come to a common word between us and you’.”

          These addresses also approve those general addresses and invitation towards monotheism, sincerity and acceptance of Islam.

          The instances in which the believers are addressed by یا ایھا الذین آمنوا are because on such places, the topic which was intended in the address constituted of rulings and such aspects regarding which naturally the believers had to be addressed.

          Moreover, the specificity of faith and Islam which has been regarded in the addresses of یا ایھا الذین آمنواis something that can be possible achieved by anyone. The colour of Islam and the colour of faith in Allah is a colour appropriate for everyone; irrespective of men and women, rich and poor, Asian and European, Arab and non-Arab. It is the colour of Human nature and every human being possesses it inside himself; one must not conceal it or obstruct it with other colours. This colour, unlike the colour of nation, creed, tribe and language, is not the cause of separation and conflict; because it is not specifically for a particular tribe or people of a particular nation.

          It has arrived in a Hadith that one day, Abu Zar Al-Ghifari was witnessed with a black slave in the presence of holy Prophet (p.b.u.h.), while he was probably having a conversation with the slave and questioning him; amidst the conversation, Abu Zar said to him:

          “O son of black!"

Holy Prophet (p.b.u.h.) became upset and said in anger:

          “The son of a white has not superiority over the son of black but due to piety and Godwariness, or by means of good deed.”

          We all are alike and have no superiority over each other but by means of piety and good deed.

In compensation of what he had said, Abu Zar placed his face on the ground and said to the black slave: ‘Stand and rub my face on the ground with your foot.’[27]

          Islam announced that Allah has not chosen any race, tribe or nation, with regards to rights, over others; it has not regarded salvation exclusively for the people of a country or a creed. It has rejected the words of the Jews and Christians who said: “We are Allah’s children and His beloved ones”[28], and also said: ‘No one will enter paradise except one who is a Jew or Christian’, by saying:

وَقَالُوا لَنْ یدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى تِلْكَ أَمَانِیهُمْ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِینَ۔ بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ[29]

          “Those are their [false] hopes! Say, ‘Produce your evidence, should you be truthful’. Certainly, whoever submits his will to Allah and is virtuous, he shall have his reward from his Lord, and they will have no fear, nor shall they grieve”.

          Islam also declared that all humans hold the human dignity equally and they are each other’s partners. This dignity is not specific to any creed, race or nation. Allah’s has honoured all the children of Adam and said regarding them:

وَلَقَدْ كَرَّمْنَا بَنِی آدَمَ وَحَمَلْنَاهُمْ فِی الْبَرِّ وَالْبَحْرِ وَ رَزَقْنَاهُمْ مِنَ الطَّیبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِیرٍ مِمَّنْ خَلَقْنَا تَفْضِیلًا[30]

“Certainly We have honoured the Children of Adam, and carried them over land and sea, and provided them with all the good things, and preferred them with a complete preference over many of those We have created”.

          These voices of nationalism and tribalism are against the actual honour and dignity of human beings irrespective of the throats from which it comes out. It is against the correct logic and the perspective of the holy and noble religion, Islam.

          These cries sow the seeds of hypocrisy and two-facedness, hatred and separation, between the human beings. Those who raise these voices must know that they are the voice of hypocrisy and conflict.

          The teachings of Islam help grow the seed of love and affection in the hearts and guide human beings towards mutual cooperation and sympathy.

          The holy Quran has reminded us of the brotherhood which became the share of Muslims under the shadow of Islam, which eradicated the differences and hostilities, and attached the hearts with each other. It commanded the Muslims to hold fast to Allah’s cord. By using a small and meaningful phrase: ‘The faithful are indeed brothers’[31], it instigated their brotherhood or reported about their brotherhood and fraternity. Thus, those people who do not have brotherhood with each other are not faithful.

It has arrived in a tradition that:

“A Muslim is the brother of another Muslim; neither does he oppress him, nor does he leave him alone. Whoever fulfills the need of his Muslim brother, Allah will fulfill his need”.[32]

Imam Sadiq (a.s.) said:

“A Muslim is the brother of other Muslim. It is the right of a Muslim over his Muslim brother that he should not fill himself while his brother is hungry; he should not quench his thirst while his brother is thirsty; he should not be covered while his brother is naked. So, how great is the right of a Muslim over his brother”.[33]

It is reported from Allah’s Messenger (peace be upon him) that he said:

“Certainly the faithful men, in being kind and sympathetic towards the condition of each other, are like a single body. Whenever an organ from it suffers ailment, all the other organs of that body accompany it by remaining feverish and sleepless”.[34]

          Numerous traditions exist regarding the right of a Muslims over another Muslim and the reward he obtains in return.[35]

 

 

 

The Covenant of Brotherhood among the Companions of Prophet (p.b.u.h.).

From the beginning of his invitation, the holy Prophet (p.b.u.h.) paid complete attention towards the issue of religious brotherhood, and regarded it among the significant pillars and firm foundations of the living Muslim society. With its help, he eradicated the grudges and age old hostilities that existed among the different nations and tribes.

          Among the deeds that were performed with the intention of having a more complete level of determination and cooperation, and for the awakening of the Islamic understanding and other wisdoms, was the brotherhood was established between every two migrants; similarly, a covenant of brotherhood was instituted between every two individuals from the migrants (Muhajir) and the Ansar (the people of Medina – the supporters).

          A covenant of brotherhood was established between every two individual who had homogeneity between themselves and were similar to each other from the aspects of thoughts and viewpoints. With this act, a connection and bonding was created between different families and tribes.

          This step taken by the Prophet (p.b.u.h.) was beneficial and significant both from the socio-political aspects as well as the aspect of connecting the new-born Islamic society. It served as a ground for the general Muslim brotherhood and a comprehensive fraternity, as well as a universal human society. Initially, brothers used to inherit each other until the following verse regarding the ruling of Inheritance revealed:

          “The blood relatives are more entitled to inherit from one another in the Book of Allah”. [36]

Hence, inheritances became established on the basis of blood relations.

 

 

Repetition of the Covenant of Brotherhood

          As we have comprehended from the books of Hadith and History, the covenant of brotherhood has been established several times:

  1. One time among the migrants, as per the narration of Abdullah bin Umar in the book Bihar ul Anwar.[37]
  2. In the holy city of Medina between the migrants and Ansar, when they entered Medina initially; as per the narrations of Bihar ul Anwar, Sira e Ibn e Hisham and other books.[38]
  3. At the time of revelation of the verse: The faithful are indeed brothers; as mentioned in the traditions of Bihar ul Anwar and Amaali of Sheikh Tusi.[39]
  4. On the day of Mubahila. As per the tradition mentioned in Safinatul Bihar. [40]

 

A Significant and Interesting Topic

          The issue that was most affectionate and lovable, interesting and significant, in these incidences, was the selection of Imam Ali (a.s.) by Prophet (p.b.u.h.) as his brother.

          Prophet (p.b.u.h.) made everyone the brother of one another and as per the view of the majority of historians and narrators, he established brotherhood between those men who were of a similar position and grade.

          On this basis, he had to select a brother for himself also. Rightfully, who was suitable and appropriate for this honour? Who has the personality which can possibly be near or equal to the status of Allah’s Messenger (except for apostleship)?

          This selection was not a simple one! Certainly, Prophet (p.b.u.h.) had to choose someone as his brother who was appropriate from all aspects. A brother who shared his thought, language and perspective. One who can sacrifice his wealth and life and fulfill the right of Prophet’s brotherhood.

          Indeed, none but Ali was suitable for this position that Allah’s Messenger (p.b.u.h.) said about him:

          “You are to me like Aaron was to Moses, but there will be no prophet after me”. (The only difference between you and Aaron is that you will not be given Prophet-hood after me). [41]

Therefore, Prophet (p.b.u.h.) did not select anyone except Ali (a.s.) for this position (brotherhood).

 

Covenant of Brotherhood between Prophet (p.b.u.h.) and Ali (a.s.).

          Apart from the Shia clerics, renowned Sunni narrators, famous historians and authors of biographical books, such as Halabi, ZainiDahlan and Ibn e Hisham, have also narrated the tradition of Brotherhood.

          With regard to this topic, whoever refers to the Shia and Sunni books, will obtain certainty that among all the companions and relatives, the only person whom the Holy Prophet (p.b.u.h.) chose for his brotherhood was Imam Ali (a.s.). Whoever claims this status other than Imam Ali (a.s.), is a liar and untruthful person. As none but Ali (a.s.) claimed for this virtue, then like all the other virtues, this privilege is also exclusively for his holiness (a.s.). Prophet (p.b.u.h.) announced his selection on several instances which are as follows:

  1. At the time of the covenant among the migrants.
  2. At the time of the covenant between migrants and Ansaar.
  3. At the time of revelation of the verse ‘All faithful are indeed brothers’.[42]
  4. On the day of Mubahila.

This selection was done on the basis of revelation and was a divine selection. Allah (s.w.t.) established brotherhood between the holy Prophet (p.b.u.h.) and Ali (a.s.). One LaylatulMabeet (the night of sleeping), the night in which the infidels conspired to assassinate Allah’s Messenger (p.b.u.h.), and Ali (a.s.) sacrificed his life for the life of the Apostle (p.b.u.h.) by sleeping on his bed – as per the description mentioned in the authentic Sunni books – Allah (s.w.t.) revealed upon his Archangels Gabriel and Michael that:

     “Are you not like Ali bin AbiTalib (i.e. do you not learn from his sacrifice, therefore) I have established brotherhood between him and Mohammad (peace be upon them)”.[43]

     Moreover, on several instances and places, Prophet (p.b.u.h.) called Ali (a.s.) his brother. From the time of invitation, when the verse “Warn the nearest of your kinsfolk”[44] revealed and Ali (a.s.) pledged allegiance with the Apostle (p.b.u.h.), his holiness said regarding Ali (a.s.):

     “Certainly Ali is my brother, my successor and my vicegerent among you. So listen to his word and follow him”.[45]

     In the book “Sira e Ibn e Hisham”, it is narrated from Ibn e Ishaq that Allah’s Messenger (p.b.u.h.) established brotherhood between the migrants and the Ansaar. Then he said, ‘Seek refuge in Allah from associating a word towards the Prophet (p.b.u.h.) which he has not said”.

     “In the path of Allah, become each other’s brother in the form of couples”.

     He then held Ali bin AbiTalib’s hand and said:

     “He is my brother”.

Then he added: Thus, Allah’s Messenger (p.b.u.h.), the head of all Apostles, the Chief of all the God-fearing men, the Prophet of the Lord of the worlds, like whom there is none amongst the servants of God, is the brother of Ali bin AbiTalib (a.s.).[46]

     In the book ‘UsdulGhabah’, Ibn e Atheer says: Prophet (p.b.u.h.) established brotherhood between himself and Ali (a.s.) two times; because once he established brotherhood among the migrants, then between the migrants and Ansaar, and each time, he said to Ali (a.s.):

     “You are my brother in this world and hereafter”.[47]

     There are several texts and chains of the tradition of Brotherhood in both the books of Shias and Sunnis; such that its detail illustration is available in books such as SunanutTirmizi[48], SunanIbn e Majah[49], Al Mustadrak[50] of Hakim e Nishaburi, Tarikh by Tabari[51], Musnad e Ahmad[52], MajmauzZawaa’id by Haythami[53], At Taba’qaatul Kubra by Ibn e Sa’d[54], Ad DurrulManthoor by Suyooti[55], ArRiyadunNadhra by Tabari[56] and FadhailulKhamsa[57].

    

         

 

         

         

 

 

 

 

[1]Mufeed, Masarush Shia, p. 23.

[2] Al Anbiya, verse 92.

[3]Zumar, verse 9.

[4]Zumar, verse 19.

[5]Zumar, verse 24.

[6]Sajdah, verse 18.

[7] Mohammad, verse 14.

[8]Tauba, verse 109.

[9]Aal e Imran, verse 162.

[10]Mulk, verse 22.

[11]Yunus, verse 35.

[12]Ra’d, verse 19.

[13]Yunus, verse 62.

[14]Hujurat, verse 13.

[15]Ra’d, verse 29.

[16]Yunus, 63 – 64.

[17]Sajdah, verse 19.

[18]Saad, verse 28.

[19]Aa’raf, verse 158.

[20] Hajj, verse 1.

[21]Fatir, verse 3.

[22]Yunus, verse 57.

[23]Nisa, verse 1.

[24] A group of people used to debate on the humanity of women in that era and those who had a higher view, considered them like a purgatory between human beings and animals, and said: Women are women, not animals.

[25]Hujuraat, verse 13.

[26]Aal e Imran, verse 64.

[27]Tabarah, RoohudDeen Al-Islami, p. 289.

[28] Maida, verse 18.

[29]Baqara, 111 - 112

[30]Isra, verse 70.

[31]Hujurat, verse 10.

[32]Bukhari, Sahih, v. 3, p. 98; v. 8, p. 59 ; Muslim e Nishaburi, v. 8, p. 18; Tirmizi, Sunan, v. 2, p. 440; Ibn e AbiJamhoorIhsaayi, AwaaliulLe’aali, v. 1, p. 128; Mohaddith e Noori, MustadrakulWasa’il, v. 12, p. 415.

[33]Mufeed, Al Ikhtesaas, p. 27; Hurr e Aamuli, Wasailush Shia, v. 12, p. 206; Majlisi, Bihar ul Anwar, v. 71, p. 221.

[34]Tabari, Jamiul Bayan, v. 1, p. 556; Tusi, At Tibyan, v. 1, p. 332; Tabrisi, Majma’ul Bayan, v. 8, p. 288.

[35] Our respected readers can refer to the book ‘Safinatul Bihar’ of Mohaddis e Qummi, for gaining more information regarding this topic (v.1, p. 13), Bihar ul Anwar of Majlisi (v. 71, p. 221 – 359) and Dar us Salaam of Mohaddis e Noori (v. 3, p. 319 – 459).

[36]Anfal, verse 75.

[37]Majlisi, Biharul Anwar, v. 38, p. 333, chapter 68.

 

[38]Ibn e Hisham, As SiratunNabawiya, v. 1, p. 504 – 505; Majlisi, Bihar ul Anwar, v. 38, p. 336.

[39]Tusi, Al Amali, p. 587; Majlisi, Biharul Anwar, v. 38, p. 333.

 

[40]Mohaddis e Qummi, Safinatul Bihar, v. 1, p. 53.

[41]This Hadith is famous as the ‘Hadith of Position’ and has been narrated through numerous chains by both Shias and Sunnis. Refer to: Ibn e Sa’d, At Tabaqaatul Kubra, v. 3, p. 16; Balazari, AnsaabulAshraaf, v. 2, p. 347 – 349; Beyhaqi, Dalail un Nubuwwa, v. 5, p. 220; Mar’ashiNajafi, Sharh e IhaqaqulHaq.

[42]Hujurat, verse 10.

[43]Yaqubi, Tarikh, v. 2, p. 39; Ibn e Batreeq, UmdatoUyooneSihahulAkhbar, p. 240; same, KhasaisulWah’yulMobeen, p. 120; Ibn e AtheerJazri, UsdulGhabah, v. 3, p. 600 – 601; Amini, Al Ghadir, v. 2, p. 48.

[44]Shoara, verse 214.

[45]IbneBatreeq, KhasaisulWahyulMubeen, p. 121 – 124; Amini, Al Ghadeer, v. 2, p. 278 – 284.

[46]Ibn e Hisham, As SiratunNabawiyah, v. 1, p. 505.

[47]Ibn e AtheerJazri, UsdulGhabah, v. 3, p. 588.

[48]Tirmizi, Sunan, v. 5, p. 300.

[49]Ibn e Majah, Sunan, v. 1, p. 44.

[50]Hakim e Nishaburi, Al Mustadrak, v. 3, p. 14.

[51]Tabari, Tarikh, v. 2, p. 56.

[52]Ahmad bin Hambal, Musnad, v. 1, p. 159.

[53]Haythami, MajmauzZawaa’id, v. 9, p. 134, 205.

[54]Ibn e Sa’d, At Tabaqaatul Kubra, v. 8, p. 23.

[55]Suyooti, Ad DurrulManthoor, v. 4, p. 295, 371.

[56] Tabari, Ar RiyadunNadhra, p. 75 – 80.

[57]Firozabadi, FadailulKhamsa, v. 1, p. 318 – 337.

موضوع:

Mourning a distinguished Lady of the Islamic world

Mourning a distinguished Lady of the Islamic world
Khadija: Mother Of The Faithful

 

 

Mourning a distinguished Lady of the Islamic world

 

In the tenth year of Be’that, three years prior to Hijrah (the migration), in the month of Ramadan, mother of the Faithful, Khadija (s.a.), a faithful and sacrificing lady, passed away after living sixty five years of her blessed life. As per Sheikh Mufeed (r.a.), this painful incident took place on the tenth of Ramadan.[1] The holy Prophet (p.b.u.h.) buried her with his own hands in the holy city of Mecca. His holiness (p.b.u.h.) was so deeply aggrieved by her death that he named that year ‘The Year of Sorrow’.

         

Khadija’s family, the purest of all families

 

Khadija (s.a.) belonged to the purest and most dignified of all families in the Arabian Peninsula both from the side of her father and mother, as well as her paternal and maternal grandparents.

 

Her distinguished qualities

 

It was the will of Allah (s.w.t.) that this unique lady from the house of prophethood and the mother of eleven shining stars of Imamate and Guardianship, possessed extraordinary and genius intellect, etiquettes, wisdom, insight and cognizance.

She was a great example of excellence, genius, understanding and insight, such that the likes of her can be rarely found among the men and women of any era. Among her distinguishing attributes was her chastity, nobility, purity, generosity, sincerity, affection and loyalty.

 

A great example of serving husband

For a man, especially someone who is responsible for performing great activities outside the house and for the society, one who possesses great motives, one who is a target of war and Jihad, against whom the enemies are conspiring and who is being attacked by his opponents, for such a man, it is only a sensible, understanding and loving wife who can provide peacefulness and tranquillity for the heart and soul, who can maintain his stability and steadfastness, and put away his weariness and sorrows.

If a man is engaged in fighting the enemies outside the house, and is entangled by the wild attacks of enemies, the mockeries, accusations and injuries given by people, and at the same time, inside the house, he has to face a wife who is foolish, ill-natured, fearful, weak and taunting, who prevents him from his work and from reaching his motive, who accuses him and forces him to quit the war and surrender to the enemies, one who becomes tired and unhappy that his husband is frequently being mocked and abused by the ignorant people, one who does not wish to resolve the problems of her husband, certainly the difficulties and problems of such a man will become two-fold.

Doubtlessly, the difficulties and miseries of such a man will constantly increase; because not only his wife refuses to help him solve his problems, but with her illogical actions and behaviour, like accusations and objections, she has increased the problems hundred times more.

The Holy Prophet (peace be upon him and his progeny), the deliverer of the greatest heavenly message, was commanded by Allah to face the infidels, who voluntarily utilized all their power and strength, like their virile warriors, their abusing and insulting poets, rogues and hooligans, men and women, familiar and strange, to stand against the motives of his holiness, and to harm, humiliate and insult him as well as few of his supporters to every possible extent. They used to obstruct his path with thorns and stones; insult him while he offered his prayers, and discontinue their terms with him and his supporters.

With the existence of these many enemies, obstacles and problems, if against these opponents, the holy Prophet (p.b.u.h.) would have arrived home and faced his wife with a resentful and questioning face, that too a wife who was the chief of all the women of Quraish and the owner of such wealth and personality, and she would have asked him, out of sympathy, compassion or objection to lift his hand from his mission and does not make him a target of all these insults and mockeries, then he would have been entangled in such a strange and difficult situation!!

But the divine grace opened the doors of Khadija’s heart towards the acceptance of the reality of Islamic invitation, enlightened her heart and filled it with cognizance and wisdom, to such an extent that the Holy Prophet (p.b.u.h.) never had to face such an unfortunate situation upon entering his house.

 

 

Welcoming the divine invitation

 

Dr. Bint al-Shati says: “Did a spouse other than Khadija have the potential to accept, with strong faith and open arms, love and affection, the historic invitation of her husband when he arrived from the cave of Hira, without having the slightest of doubt in her heart regarding his truthfulness and the faith that Allah (s.w.t.) will not leave him alone?

Could someone other than Khadija, who had lived in such comfort, luxuries, bounties and honour, neglect her royal life, her abundant wealth, dignity and richness, with absolute satisfaction and happiness, to stand alongside her husband in the most miserable moments of life and to support him on the path of achieving his motives in whose truth she had complete faith against dreadful afflictions and difficulties? Absolutely not. It was only Khadija (s.a.), other women are not like her, but if they share her level and position”.[2]

 

Best among all women of the world.

 

The holy Prophet (p.b.u.h.) could never forget Khadija (s.a.) even after her demise and always remembered her attributes and qualities. His holiness used to be kind and merciful towards all the near and dear ones of Khadija. It is narrated from Ayesha that: “The holy Prophet (peace be upon him) never left the house without remembering Khadija and without praising her for her nobility and virtue. On one of those days, my zeal overpowered me and I said: O Messenger of Allah! Why do you talk all the time about that old woman? After all, Allah has given you better wives than her”.

Allah’s Messenger (p.b.u.h.) became so angry that the front hairs of his head started jolting; then he said: No! By Allah, He never gave me a better wife than Khadija. She believed in me at a time when other people denied me. She put all her wealth at my service when other people withheld theirs from me. And Allah gave me children through Khadija and deprived others from this.”[3]

Anas bin Malik narrates that Allah’s Messenger (peace be upon him and his progeny) said: “the bests among the women of this world are Maryam (the daughter of Imran), Aasiya (the daughter of Muzahim), Khadija (the daughter of Khuwaylid) and Fatima (the daughter of Mohammad peace be upon him)”.[4]

In Sahih Bukhari and Sahih Muslim, Aisha is reported to have said: “Allah’s Messenger peace be upon him gave Khadija the good-tidings of such a house in heaven where there shall be no uproar, pains and sufferings”.[5]

Today, it is our duty to propagate the attributes and qualities of her highness in the entire world and introduce her to the people as a great role model for the service of Islam, the Prophet and marital relationship; and we must try to imitate her ways and walk on her path.           

              

               

 

[1] Masar ush Shia, Sheikh Mufeed (r.a.)

[2] Ahlul Bait, Taufeeq Abu Ilm, p. 102, translation of the gist.

[3] Same.

[4] Usd al-Ghabah, v. 5, p. 437; Al Isteeab, Bahamish al-Isabah, v.4, p. 284 and 285.

[5] Al Isabah, v. 4, Usd al-Ghabah, v. 5, p. 437. Similar Hadith has been mentioned in the book Tareekh e Yaqubi, v.2, p. 26.

موضوع:

Fasting and the Holy Quran

Fasting and the Holy Quran
Fasting and Quran
A series of articles by His Eminence Grand Ayatollah Saafi Golpaygani regarding the Holy Month of Ramadan.

Fasting And The Holy Quran

 

Quran invites the believers and propagates the command of fasting, and the believers – who have lent their ears to the divine command – for the purpose of obedience, begin to fast from the moment this divine order is issued. The moment they see the moon’s crescent, they free themselves from the chain of their habits with a spiritual leap.

The phrase: (كَمَاكُتِبَ عَلَى الَّذِینَ مِنْ قَبْلِكُمْ…) explains the point that fasting is not a fresh and new obligation to refrain from the edibles, drinkables, physical pleasures and all other things that can break fast. Instead, fasting was an obligation in the past religions and law as well.

This point, which is a special form of divine sympathy, decreases the feeling of difficulty and hardship that one has to face in forsaking the things that can break the fast. From the psychological aspect, it gives strength and endurance to the person who is fasting.

  1. The phrase: (أَیامًا مَعْدُودَاتٍ) is also a form of grace, blessing and sympathy towards the people who are fasting, so that due to its cognizance, they shall not deem fasting as something big and lengthy as per its duration.
  2. The phrase: (لَعَلَّكُمْ تَتَّقُونَ…) indicates towards the great ascetic, nurturing, spiritual and moral benefits of fasting, and its impact on the ethical values and attainment of habitual piousness and God wariness, as well dominance over the animalistic powers and instincts. From this aspect, that which a person who is fasting attains from his fast, holds such benefits and blessings whose importance and greatness cannot be possible explained. The person who is wayfaring, who is in the position of inner improvement, self-betterment and mortification of his soul by means of piety and devoutness, should compulsorily fast in the month of Ramadan.

It can be said with courage that: “the way in which it is possible for everyone to obtain reward, attain the desirable moral values and heavenly characteristics, dominate his self, fight his inner lust, achieve will power and nearness of Allah’s threshold, in this month, such opportunity is not available for him at any other time.”

  1. The phrase: (…شَهْرُرَمَضَانَ) explains the merits and grace of this holy month in which fasting is made obligatory on everyone. Due to the revelation of Quran, this month is the biggest source of historic changes in human life and the beginning of the most sublime religious and social movement, and the title of a new intellectual and moral life. Quran – which is the guide and leader of all the human beings and which possesses the ultimate heavenly teachings, and the programs of eternal success – was revealed in this month. Therefore, this month is better than all the other months of the year. Its days are more precious than all the other days and its nights are more dignified than all the other nights. This month is the memento of Quran’s revelation, the commemoration of the history of human dignity and honor, and the announcement of the true rights and actual human freedom.
  2. The phrase: (…فَمَنْ شَهِدَ مِنْكُمُ) till the phrase (وَلَا یرِیدُ بِكُمُ الْعُسْرَ…) implies on the point that in the Islamic teachings, easiness, comfort and well-being is observed. Any sort of difficulty, hardship or imposition over the true human nature and desires does not exist.

As we shall mention in the following discussion, Allah (s.w.t.) has sent our great Prophet (p.b.u.h.) with a Sharia that is easy and comfortable.

  1. Another point that can be interpreted from the verse, by paying attention towards the general nature and common attention of its addresses, is “Equality for everyone in the issue of obligation”. Each person, irrespective of his position, status and profession, should fast; and obtain its nurturing benefits, worldly profits and its rewards in the Hereafter. People of every age should discipline themselves in this school of excellence and become nurtured. One should strengthen his intellectual and human faculties and dominate over the Satanic and animalistic powers. We should comprehend that human being is not just his apparent body, his flesh and bones, and the human power is not confined to physical strength and overcoming powerful opponent only.

The actual power of human beings is to dominate over their inner-self, lust, anger, and to show steadfastness against difficulties, and to demonstrate patience and endurance.

Binge eating and mere physical nourishment comes with great difficulties and dangers, and it causes the darkness of spirit and blindness of heart and insight.

If physical training, which is given extreme importance in our era, is not considered a stepping-stone for the nourishment and nurturing of one’s soul, thoughts and moral value, then it would remain totally worthless.

We should observe a moderate behavior in everything. Physical training should also be within the moderate limit and everyone should pay attention towards it in order to keep away weakness and incapability from the body and soul. We should not present physical training in the form of an art, profession or job and prevent people from paying attention towards their soul and the duties they are obligated to do in the society.

Islam is the religion of Allah, intellect and logic. Hence, in the cases where nurturing and training the officers and militants who fight and defend the house of Islam and the hometown of Muslims, who maintain peace, and such preparations which are associated with conducting physical competitions; similarly, in the cases which cause the strengthening of the intellectual and creative powers, conducting them and giving gifts in such programs is known to be appropriate.

Nevertheless, the school of ‘fasting’ is where classes are conducted for self-development and are an ascending ladder from which all the Muslims should benefit.

Now, O Muslims and believers! Welcome the holy month of Ramadan and benefit from the vast mercies of Allah (s.w.t.).

We should make sure that the fasting tradition of this month – which is from the great signs of Islam and the depicter of loyalty, steadfastness, equality and compliance of our society towards the religious rules- should be performed with honor and etiquettes in the best possible manner.

Unfortunate is one who deprives himself from the blessings and benefits of fasting without any legal Sharia excuse. And impudent is that belly worshipper who breaks his fast without any legal excuse; or if he has an excuse, he breaks his fast openly, and humiliates the order of Allah (s.w.t.); who disrespects and dishonors the feelings and sentiments of millions of Muslim, and one who does not respect the sanctity of this holy month.

How ungrateful is someone who spend the month of Ramadan by committing sins and crimes, and deprives himself from Allah’s forgiveness. Apart from following the tradition and apparent etiquettes of fasting by forsaking eating and drinking and abstaining all such things that break one’s fast, one should try to habituate his body and body parts to distance them from sins; and we should also purify our thoughts and perceptions from the impure and filthy ideologies and Satanic thinking.

We must try to keep distance from those acts and behavior which do not synchronize with the spiritual, nurturing, physical and other impacts, benefits and motives of fasting.

Refrain from backbiting; do not abuse; do not express immorality; do not utter unsuitable words; do not show lack of patience and endurance; do not go after unchastity, keep away from ogling and looking at non-Mahram; do not harm people with hands or tongue; do not eat Haram; do not express self-glory; have mercy on your subordinates; respect the people younger than you; observe your relationships; support the poor and needy people; visit the sick people and attend them; express modesty and shame.

Participate in the religious-Islamic meetings and congregational prayers with humility; and witness the unity and dignity of Muslims along with the worthlessness and insignificance of the worldly statuses and positions from the rows of congregational prayers.

Recite those supplications which have arrived in this month for different times: dawn, night and day; it is better if we pay attention towards the meaningful topics and messages they carry.

Study and examine your conditions, moral values, methods and behavior. Lest your job and profession be Haram. Assess the inside of your soul and conscience with precision. Try to compensate your past so that you come out of this month in a pure state.

In this month, think a lot about your death, the fate of this world and the material life, about the world after death, the Judgment day, resurrection, questions and assessments; and weep upon the incidents that will occur in future; and whisper the following sentences from the supplication of Abu Hamza:

"ابکی لخروج نفسی، ابکی لظلمة قبری، ابکی لضیق لحدی، ابکی لسوال منکر و نکیر ایای، ابکی لخروجی من قبری عریانا ذلیلا حاملا ثقلی علی ظهری"

(I weep for my soul’s departing my body, I weep for the darkness of my grave, I weep for the narrowness of my vault, I weep for the questioning on Munkar and Nakeer of me {the names of the two angles that question the dead after being laid in the graves}, I weep for the coming out of my grave naked, humiliated and carrying my book {of deeds} on my back)

Then seek forgiveness and return towards Allah. Lest you become hopeless of His Mercy:

الھی حقق رجائی و آمن خوفی فانّ کثرۃ ذنوبی لا ارجو فیھا الا عفوک"

(O my Lord! Fulfil my hope, secure me from my fear; because with my excessive sins I have no place to seek refuge except Your pardon)

Whoever you are, and in whichever condition you are, in whichever form you were till today in your life, reforming your work is easy. Your impurities will be washed with the water of repentance, forgiveness and tears in the state of invocation and supplication; and you will become pure and without contamination.

Thus, seek mercy and say:

"الھی ارحمنی اذا انقطعت حجتی و کل عن جوابک لسانی، و طاش عند شوالک ایای لبی فیا عظیم رجائی لا تخیبنی اذا اشتدّت فاقتی الیک"

“O my Lord! Bestow Your Mercy upon me when my excuses have failed and when my tongue has ceased to be able to answer to You, and when my intellect has subsided upon Your questioning, So O to whom I submit my utmost hope! Do not disappoint me when my tragedy has intensified”

Indeed, with just a single movement from the dark world of lust and desire, demand of world, mercilessness, oppression etc., fly towards the world filled with light and brightness, virtues and dignity, piety and divine servitude. How much ever you have followed your inner desires, committed sins, disobeyed Allah (s.w.t.), covered yourself with illegitimate lusts, deviated from the path of chastity and purity, chose the path of flattery and undeserving praises, walked on earth with arrogance and pride, oppressed upon the servants of Allah, turn over all this to the divine threshold and weep out of repentance; and take providence for the Hereafter:

"الھی و سیدی وعزتک و جلالک لئن طالبتنی بذنوبی لاطالبنک بعفوک و لئن طالبتنی بلومی لا طالبنک بکرمک"

“O' my Lord and my Master! I swear with Your exalted might and majestythat if You reclaim my sins, I will call upon Your mercyand if You reclaim my meanness, I will call upon Your generosity”

Repent before Allah (s.w.t.) and seek pardon and forgiveness from Him:

"یا قابل التوب یا عظیم لمن این سترک الجمیل این عفوک الجلیل این فرجک القریب این غیاثک السریع این رحمتک الواسعۃ"

Always remain Allah’s servant so that you can be free, and run away from the soul prompting to evil, so that you can obtain greatness.

Refrain from sins and walk towards the forgiving Allah. It is unfortunate if our life, time and the bounties bestowed upon us by Allah is wasted. Come and experience the taste of spiritual benefit, the taste of servitude and divine worship, and the dominance over soul!

Sit on the vast dining cloth of Allah’s hospitality in this month and eat from its food; and place yourself before the breeze of divine Mercy.

Make your eyes familiar with the beautiful voice of Quranic recitation, whisperings with Allah and invocations, instead of listening to musical songs. In one sentence, O my dear brother and sister! Think about your future and fate.

(تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِینَ لَا یرِیدُونَ عُلُوًّا فِی الْأَرْضِ وَ لَا فَسَادًا وَ الْعَاقِبَةُ لِلْمُتَّقِینَ)

“This is the abode of the Hereafter, which We shall grant to those who do not desire to domineer in the earth nor to cause corruption, and the outcome will be in favour of the Godwary.[1]

 

 

 

[1] Chapter Al-Qasas, verse 83

موضوع:

Fasting - The Divine Call

Fasting - The Divine Call
A series of articles by His Eminence Grand Ayatollah Saafi Golpaygani regarding the Holy Month of Ramadan.

 

(یا ایھا الذین آمنوا کتب علیکم الصیام)[1]

O you who have faith! Prescribed for you is fasting.

 

O faithful men and women! Listen to the word of Allah. It is you and only you who has been addressed in this verse by the Lord of the Universe. Allah invites you; He calls for you.

It is narrated from his holiness, Imam Sadiq (a.s.), that he said:

            “It is the taste and sense of pride that Allah has proclaimed the believers and has called for them, which takes away all the difficulties and hardships of worship”.[2]

 

The Divine Call

یا ایھا الذین آمنوا                                                        

O Believers! O Muslims! O men and women who have faith in Allah and His Messenger (p.b.u.h.)!

O Followers!

You are the addressees; Allah is speaking to you. Be aware!

Allah has called for you!

You must answer Allah’s call!

You are the ones who will respond to Allah’s invitation!

You are the ones who have accepted the command of Allah, the Halal and the Haram, and all the other rules and orders of Islam!

You are those who know Allah as the Guardian of all affairs and the One with complete Authority, and the One who sent down the Sharia and constituted the rulings; and you do not ascertain for Him a partner in the constitution of rulings, the do’s and don’ts, the Haram and Halal, in the creation of regulations, and the passing of laws.

You are the ones who are, by the order of faith and belief, obligated to abide by the rulings of Islam and the teachings of Quran. And you consider the obligation according to every program, method, every system and law, and every process which is different from the divine orders and outside the boundaries of Quranic teachings, as misguidance, deviation and sin.

It is you who have accepted Islam as your faith, creed and system of life, governance and nation, social law, peace and war, and have considered it everything for yourselves. You do not answer to any call which is from outside the boundaries of Islam and is not the voice of Islam; and you do not respond to any other invitation.

It is you who have attained the actual freedom with the blessings of faith in Allah. You have entered the society of freemen, who do not have a supreme Authority and Lord apart from Allah.

It is you humans who have tasted the sweetness of Islamic freedom; who have freed themselves from the bondage and slavery of the false rulers and authorities; who have delivered themselves from the humiliation of serving as a slave to the false religions and tyrant governments, and the rules which have been constituted by weak thoughts and incapable brains; you have attained dignity and honor by worshiping the Unique Lord and abiding by His orders, and complying to his laws and commands.

Allah has addressed you and said:

(یا أَیهَا الَّذِینَ آمَنُوا كُتِبَ عَلَیكُمُ الصِّیامُ)[3]

Now witness the bounties of Allah, the Merciful.

 

He is the Lord who has created us and all the other human beings, all the small and big living objects of this universe. The Lord who has gifted us with endless blessings, both inside and outside our existence.

The creational and legislative hand of the Lord (s.w.t.) has extended towards everyone, so that each one of them progresses from his deficiencies towards completion. He has prepared his special and pure servants for the performance of their duties and obligations, for their fasts, mortifications and intended training; it has encouraged them towards obedience, so that they can obey more and more of His commands with happiness, cognition and perception; and the deprivation from the animalistic pleasures, foods and drinks, and the perseverance from this divine regime does not become difficult for them. In the verses 183, 184 and 185 of the second chapter of Quran, 19 addresses and in the 187th verse, he has honored us with 20 addresses in this regard. In these verses, such favors and graces have been shown, which is both a proof of its miraculous eloquence as well an evidence of its excellent attention paid towards the self and psychological aspects, and nurturing points.

The expressions present in these verses depict that the rules of Islam are not just a series of dry and soulless laws, or the programs for safeguarding and managing the social and political relations of individuals with the government, which does not have any other guarantee of implementation apart from mere bayonet power, terror, fear of punishment and retribution.

Islam establishes inside ones inner self, the systems of obedience and honor of the law, keeping in mind all the welfare issues and inner and outer aspects of human existence. And more than anything, it wants us to follow and believe in a God, who is the constitutor of the laws and rules, and a Prophet who has brought these things, from the depth of our hearts.

In the Islamic rulings, attention has been paid towards the aspects of faith and belief, intellect and conscience, emotions and sentiments, welfare and betterment, relief and easement, and also towards the spiritual and physical capabilities of human beings; so that everyone shows interest in its execution and regards its opposition as the opposition of faith and belief, guidance and governance, intellect and the voice of conscience, and the opposition of the common good and interest.

  Islam has laid the foundation of executing its laws on the hearts and faith of human beings. This is because a majority of rules and Islamic programs cannot be enforced forcibly or by means of military power; it is not possible to control the human system for continuously moving forward on the right path without deviating from the correct course, by relying on physical weapons and power. That which can be possibly executed through physical and military powers does not go beyond the safeguarding of the apparent boundaries. In the end, force and power cannot act as the political factor and the pillar exclusively for an individual in a systematic, sequential and lawful society.

Even then, Islam has not neglected this issue and it has not ignored the circumstances where it is compulsory to use power for the progress of welfare and the enforcement of rules. In order to maintain peace and social justice, it has predicted punishment and retributions for the implementation of rights and removal of oppression and injustice. Its execution is the duty of the noblest and strongest executory and defensive powers.

One of the best signs and evidences on the excellence of the Islamic nurturing methods and programs for obligating the society, is the honor of the laws and rules in the present social conditions of the Islamic world.

Even though the misguiding propagations, factors deviating and weakening faith, and the obstacles that hinder the intellectual progress of Islam, are numerous; and almost in all the Islamic societies, Muslims are free to disobey the religious order without any obligation, but their majority has still safeguarded the rules and signs of Islam and are obligated towards it, even after the immense pressure put on them to abstain the religious traditions.

For instance, majority of Muslims offer Salaat and keep fasting. They perform pilgrimage (Hajj); they respect their transactions and bilateral deals; they greet by saying Salaam; they participate in the congregational prayers; they pay Zakat and all the other Sharia alms; they donate heavy amount of money to the charitable organizations, for building mosques, schools, hospitals and clinics, libraries etc.; they do not drink alcohol; they do not commit adultery; they do not take interest; they do not gamble; they do not commit theft; they do not commit oppression or tyranny; they do not usurp other’s wealth; they do not disrespect other’s rights; they do not sell underweight or cheat; they do not tell a lie; they do not accuse others; they do not do flattery; and they do not leave the path of piety, devoutness and chastity.

The cause of this compliance and obedience towards the rules and laws is the law making method of Islam. It is issued from the source of revelation and all the aspects have been observed by it. It has brought into use the faith, belief, nature, intellect, logic and true emotions and sentiments of human beings in order to create the sense and inclination towards the respect and honor of laws and rules.

As regards the points, precisions, subtlety and eloquent expressions of the noble verse:

The Address of {یا ایھا الذین آمنوا}, attention paid towards faith and belief, acting upon the demands of belief in Allah and His Messenger (peace be upon him and his holy progeny) and remembrance, is the dignity of a believer who has become suitable for specific define address due to his position of faith.

Faith in One God, prepares a person for the obedience of rules; makes the noble and wicked, good and bad, evident for the servants; and fills the soul of a believer with self-respect, dignity and nobility, and it keeps him from going near wicked acts and disobedience of Allah’s command.

A faithful and god-knowing servant honours Allah’s law more than all the other laws and principles.

The rules and laws created by human beings can never replace Allah’s rules. Knowledge, propagation and governing power cannot grant it such dignity and recognition.

For example, international laws or the constitution of United Nations and the likes of them, are the part of such laws which are apparently honoured by governments and a few nation heads to some extent, and they introduce themselves as its supporters. But do they really respect and support it? Or is this respect due to the political helplessness and for the sake of safeguarding their individual or national benefits and profits? If these profits weren’t expected, or were endangered, would anyone pay respect and attention towards these laws for their own sake?! The nations who consider themselves a member of such international societies, or who themselves are the founders of these organizations, do they not stampede its principles when their personal benefits demand it?

Probably it is not yet seen or heard that at sensitive and dangerous times, rightness and justice is observed by these organizations, or that they might have answered the call of their conscience!

It is only the faith in Allah which creates the sanctity and holiness of the rights and laws automatically in the eyes of the faithful, and demands him to take the right from all the aspects. And it tells him:

[4](وَلَایجْرِمَنَّکم شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُواهُوَأَقْرَبُ لِلتَّقْوَى)

{And ill feeling for a people should never lead you to be unfair. Be fair; that is nearer to Godwariness}

Or on another instance:

[5](یاأَیهَاالَّذِینَ آمَنُواكُونُوا قَوَّامِینَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْعَلَى أَنْفُسِكُمْ أَوِالْوَالِدَینِ وَالْأَقْرَبِینَ)

{O you who have faith! Be maintainers of justice and witnesses for the sake of Allah, even if it should be against yourselves or [your] parents and near relatives}.

Wherever the factor of faith comes into being, the law will be executed.

In front of the divine law, the faithful men do not pay attention towards its philosophy, benefit and wisdom, instead, their extensive and strengthened faith bounds and obligates them to abide by the religious etiquettes; while they are unaware of most of the interests and philosophies behind the rules.

One of the example for this topic, is the command of fasting itself. Certainly, fasting has its health and physical benefits towards which indications have been made in the traditions also: (صوموا تصحوا)“Fast and become healthy”.

The expert and world famous doctors have also confirmed the clinical and sanitary benefits of fasting. The way of curing a group of diseases is almost dependent on abstention from food. Excessive eating becomes the cause of numerous diseases. There are several diseases which are cured by fasting and many sick peoples have achieved cure by means of fasting programs.

Fasting is beneficial from economic aspect as well. Therefore, fasting is understood as an act of common good.

Keeping in mind all these benefits of fasting and much more than what we are aware of, how many people are ready to fast for the sake of these benefits and hygienic, physical purposes etc. in one single year, irrespective of divine obedience? How many people can forsake all the edibles, drinkables and physical pleasures for one whole month? If this fasting program was prescribed by expert doctors, how many people would have performed this act every year?

Certainly, very few people would have acted upon this prescription. The number of people acting upon this suggestion would be very few if compared to the number of people who fast in the month of Ramadan only for the sake of obeying their religious obligation and for seeking the nearness of Allah and His reward.

All Muslims, obligated or non-obligated ones, pardoned or non-pardoned, and even the immature children, keep fasts under extremely difficult weather conditions only for the sake of obeying Allah. It has been fourteen centuries that the tradition and programs of the month of Ramadan, has affected the individual and social life of Muslims, and it unifies them in this month. This is an example of the impact of faith on individuals.

In this way, we can understand the miraculous beginning of this verse with the address (یا ایھا الذین آمنوا) and the realities and sublime meaning it carries.

 

[1]Chapter Al-Baqara, verse 183.

[2]Majmaul Bayan, Tafseer of verse 183, chapter Al-Baqara

[3]Chapter Al-Baqara, verse 183

[4] Chapter Al-Maida, verse 8

[5] Chapter An-Nisa, verse 135

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