THE NOBLE MESSENGER (S.A.W.A.S.) - THE MOST INFLUENTIAL PERSON IN HUMAN HISTORY

Michael H. Hast had written a book titled “The 100 Most Influential Persons in History” and was published in the year 1978 by Carol Publishing Group in U.S.A.

Michael Hast had placed the Noble Messenger (s.a.w.a.s.) as the number One man the most influential person in history.

He had ranked Isaac Newton as number two, Jesus Christ as number three, Buddha number four, Confucius as number five, Albert Einstein as number ten, and Moses as number sixteen.

Michael Hast starts his selection of the Noble Messenger (s.a.w.a.s.) as: “My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels.”

Inspired by the supreme leadership of the Noble Prophet (s.a.w.a.s.) and the Divine Guidance of the Glorious Qur’an, the Muslims spread  the word of Allah from India to Atlantic Ocean as stated by Michael Hast: “Nevertheless, in a scant century of fighting, these Bedouin tribesmen, inspired by the word of the Prophet, had carved out an empire stretching from the borders of India to the Atlantic Ocean-the largest empire that the world had yet seen. The new religion continued to spread, in the intervening centuries, far beyond the original Muslim conquests. Currently, it has tens of millions of adherents in Africa and Central Asia, and even more in Pakistan and Northern India, and in Indonesia. Islam exerts an enormous influence upon the lives of its followers. Since there are as many as twice Christians than Muslims in the world, it may initially seem strange that Muhammad has been ranked higher than Jesus. There are two principal reasons for this decision. First, Muhammad played a far more important role in the development of Islam than Jesus did for the development of Christianity. Muhammad was responsible for both the theology of Islam and its main ethical and moral principles. It is probable that the relative influence of Muhammad (s.a.w.a.s.) on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. In fact, as the driving force behind the Arab conquests, he (s.a.w.a.s.) may well rank as the most influential political leader of all time. The unparalleled combination of secular and religious influence which I feel entitles Muhammad (s.a.w.a.s.) to be considered the most influential single figure in human history.”

A BELIEVER (MOMIN) AND A TRANSGRESSOR (FASIQ) ARE NOT EQUAL - THE GLORIOUS QUR'AN

Surah al-Sajdah Ayah 18: “Is a believer equal to a transgressor? They are not equal at all.”

It is recorded by both Sunni and Shia commentators that Walid bin Utbah, who was the step-brother of the third caliph, Usman bin Iffan, once by way of boasting over the Infallible Commander of the Faithful Imam Ali (a.s.) said: “O Ali, you are only a boy and the strength of my youth is superior to you, I am more than you in the sharpness of tongue, my lance is sharper than your and in the army I am more steadfast than you.”

Imam Ali (a.s.) in reply to the infidel said:”Be quiet O’ rebellious one! You are no comparison to me.” Allah (s.w.t.), to set the record in order, revealed the above-mentioned Ayah.

Walid bin Utbah’s transgression was already established in Surah al-Hujarat Ayah 6: “Believers, if one who publicly commits sins brings you any news, ascertain its truthfulness carefully, lest you harm people through ignorance and then regret what you have done.”

A “Fasiq” is the one who openly commits sins. English equivalent of Fasiq is Transgressor or evil-doer.

When Usman bin Iffan became the third caliph, he appointed his step-brother Walid bin Utbah as the Governor of Kufa, and once at the morning prayer, he was so much drunk that instead of two ‘Rak’ats’ (units) of the morning prayer, he offered four ‘Rak’ats and turning to the Muslims in the ranks behind him , said “I am happy now. Tell me, if you want I shall increase the ‘Rak’ats’. When this matter was reported to the caliph Usman, he consulted the Commander of the Faithful, Imam Ali (a.s.). Imam Ali (a.s.) suggested to punish the transgressor of the Law of God, with eighty stripes. Remembering the event, Walid bin Utbah never paid allegiance to Imam Ali (a.s.) even when Imam Ali (a.s.) accepted the Khilafat after Usman.

Sources used:

The Glorious Qur’an (English Translation) by Ayatollah Agha H.M.M. Pooya Yazdi

The Glorious Qur’an (Urdu Translation) by Ayatollah Nasir Makarem Shirazi

COMMANDER OF THE FAITHFUL IMAM ALI (A.S.) - THE GUIDE

Surah al-Ra’ad Ayah 7: “And those who disbelieve say: “Why has there not been sent down a sign to him from his Lord? (O’Prophet!) You are only a Warner, and there is guide for every people.”

In this Ayah Allah (s.w.t.) clearly says that the Noble Messenger (s.a.w.a.s.) is the Warner of the people and there is a Guide for every people. The people demanded miracles, in reply to this Allah revealed this Ayah.

The only portion of the Ayah which talks about the Guide needs to be investigated.

The trust-worthy narrator of Islam, Ibn Abbas said that the Noble Messenger (s.a.w.a.s.) placed his sacred hand on his chest: “I am the Warner”, and then alluding to the Commander of the Faithful Imam Ali (a.s.) said: “You are guide; those who will be guided after me will be guided through you.” (Tafsir-ul-Kabir vol. 19 page 14, Ihq aq-ul-Haqq vol 3 page 87)

The following other narrators have reported;

Ibne-Mardwaih, Ibne Hatim, Tabarani, Ibne Asakir, Jalaluddin Sayyoti, Masnad-e-Imame Ahmade Hambal, Hulyatul Auliya of Hafiz abu Nayeem,Fakhar-ud-din RaziIbne Kaseer, Allama Ibne Sabagh Maliki in his ‘Fusool-ul-Muhimmah” Ganji Sha’fie’ in Kifayat-ul-Talib, Tabari, Abu Hayyan Andlasi in his “Bah-al-Muheet, Allama Naishapuri, Hamwini in “Fara’id-us-Samteen, Mir Ghiyas-ud-din in his “Habib-us-Sair, Alusi in “Ruh-ul-Ma’ani, Shablanji in “Noor-ul-Absar, and Shaikh Sulayman Qandoozi in “Yanbe-ul-Muwaddat”

The function of the Warner (Messenger) is the leading of the misled to the right path and the Imam deals with guiding people and directing them forward after they have adjusted their way in the right direction.

At the time of the creation of Adam and subsequent refusal by Iblis to prostrate (as a mark of respect) to him, Allah had promised Prophet Adam and his wife Hawwa that He will send guidance on the earth. Hence, after the Noble Messenger (s.a.w.a.s.), the Prophet Hood was completed but Allah’s promise of guidance till the Day of Judgment necessitates the appointment of guides or Imams for the guidance of humanity. Hence after Imam Ali (a.s.), the eleven Imams were appointed. The last Imam was kept in Occultation due to tyrannical murders of all infallible Imams. As for the question of guiding, Allah is the best guide of humanity but He is invisible. Similarly, sun spreads the life on this planet, sometimes from behind the clouds!  

The guidance of Imam Ali (a.s.) was so indispensible that the second caliph Omar ibne Khattab  openly declared “Had not  Ali been there, Omar would have perished” and Omar even prayed saying, “O’ God spare me from any problem for which Abul Hasan (i.e., Ali) be not present to solve.”

Sources used:

The Glorious Qur’an (English translation) by Ayatollah Agha H.M.M. Pooya

The Glorious Qur’an (Urdu translation) by Ayatollah Nasir Makarem Shirazi

THE BEAUTIFUL NAMES (ASMA'UL-HUSNA) OF ALLAH (S.W.T.) - AL-BASEER

Allah (s.w.t.)’s name “Al-Baseer” means “The All-Seeing”, “The All-Perceiving”, “The All-Comprehending”. This name is the essence of Allah, being part of His being. He does not need any aid to see like His creations that need eyes to see.

Allah (s.w.t.) is the One Whose insight sees all things clearly, both apparent and hidden. He is the One Who sees and understands all that has been and all that will be, twenty four hours a day. He perceives every detail. He is the One Who gave human beings outer eyes of the body and inner eyes of the heart.

The root words ba, sa, ra, are the classical Arabic connotations are: to see, to behold, to notice, to understand, to know, to perceive, the insight, and actually aware. Allah (s.w.t.) is All-Seeing, Who sees all things that are seen by His Eternal Seeing without the help of “the pupil” as required in the process of vision in which the light rays reflect from the material object back to pupil of the eye.

Al-Baseer has been used 42 times in the Glorious Qur’an and the derivatives of “ba, sa, ra” have been used 148 times in the Glorious Qur’an.

In our daily life when we see that a police man is watching us then we are very careful to avoid any penalty. Likewise, if we really believe that Allah (s.w.t.) is watching us anywhere in the world then we must be very careful to commit any sin. We must completely submit to His Commandments. Allah (s.w.t.) sees the smallest virtue and sin committed by His creatures and they have to account for them and rewarded as well. It is clearly demonstrated in Surah al-Zilza’l Ayah 7 & 8: “Whoever has done an atom’s weight of good will see it, and whoever has done an atom’s weight of evil will also see it.”

The Noble Messenger (s.a.w.a.s.) said: “For excellence in Faith is to worship Allah (s.w.t.) as if you see Him, and though you do not see Him, know that He sees you.”

We should develop close relations with Him so as to have confidence that Allah is close to us, He sees and hears everything we are experiencing. Whatever is happening to us is in our own good. We must seek refuge in Him. We should pray to Him to bless our sight to see things which are pleasing to Him and not to misuse it in seeing prohibited things.

Al-Baseer in the Glorious Qur’an:

Surah al-Baqarah Ayah 110: “Be steadfast in your prayer and pay the religious tax. You will receive a good reward from Allah for all your good deeds. Allah Sees what you do.”

Surah al-Imra’n Ayah 163: “People of various grades in the sight of Allah (s.w.t.). Allah Sees all that they do.”

Surah al-Nisa Ayah 58: “Allah (s.w.t.) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. Allah (s.w.t.)’s advice is most noble. He Sees and Hears everything.”

Surah Younus Ayah 61: “(Muhammad), We observe all your affairs; whatever you recite from the Qur’an and whatever (you) people do. Nothing in the heavens and the earth is hidden from your Lord, even that which is as small as the weight of atom or greater or small. All is recorded in the Glorious Book.”

GIVE CHARITY BEFORE CONSULTATION WITH THE NOBLE MESSENGER (S.A.W.A.S.)

Surah Mujadilah Ayah 12: “O You who believe! When you intend to hold confidential talks with the Messenger (s.a.w.a.s.), spend something in charity before your private counsel. That will be better and purer for you. But if you failed to afford it, then indeed, Allah is All-Forgiving and All-Merciful.”

It is reported by Tabrisi in “Majma’ul Bayan” and other famous narrators of Hadees that a group of wealthy people used to consult the Noble Messenger (s.a.w.a.s.) in private, completely depriving other Muslims to have conversations with the Messenger (s.a.w.a.s.). On the one hand it was a waste of time of the Noble Messenger (s.a.w.a.s.) and on the other hand it was problematic to poor Muslims. As the Noble Messenger (s.a.w.a.s.) was a symbol of kindness and culture, he would not complain about it. The above-mentioned Ayah was revealed to address the problem stated above and also to assist the poor. It was better for the wealthy in that when they spend in the way of Allah (s.w.t.) it will purify their hearts.

Majority of Sunni and Shia exegetes (narrators of traditions) maintain that the Infallible Commander of the Faithful Imam Ali (a.s.) was the only one who acted on this Commandment. According to Tabrisi, the Commander of the Faithful, Imam Ali (a.s.) himself said: “There is an Ayah in Qur’an upon which no one but me has acted or will act. I had a dinar which I converted to ten dirham and whenever I intended to hold private counsel with the Noble Messenger (s.a.w.a.s.), I expended a dirham before meeting with him.” It was also reported, to name a few exegeses, by Shawkani, Ibn al-Mundhir, Ibn abi Iatim, Ibn Marduya, Majma’alBayan, Sayyib Qutub’s Fi Halal al-Qur’an, and Suyuti’s Durr al-Manthur, Fakhr ad-Din Razi and al-Tabari.

Abdullah ibn Umar ibn al-Khattab said in “Tafsir-e-Ruhul Bayan” as, “Hazrat Ali have three superior qualities that if I would have possessed only one of them it would have been better than the red-haired camels; the Noble Messenger (s.a.w.a.s.) married his beloved daughter Hazrat Fatima (s.a.), he (s.a.w.a.s.) gave the Standard of Islam on the day of Khyber, Ayah of charity before consultation.”

The last part of the Ayah, “But if you failed to afford it, then indeed, Allah is All-Forgiving and All-Merciful” enabled the poor to hold private counsels with the Noble Messenger (s.a.w.a.s.)

After the revelation of this Ayah, people slowly stopped the counsel and Allah (s.w.t.) abrogated this commandment by the next Ayah 13: “Were you afraid that giving in charity before your consultation would make you poor? Since you did not offer this charity, Allah forgave you for this. At least be steadfast in prayer, pay the religious tax, and obey Allah and His Messenger .Allah is well-aware of what you do.”

It is clear that loving worldly possessions was stronger than that of holding private consultations with the Noble Messenger (s.a.w.a.s.). It is further evident that no significant issues were raised in these consultations, as they could have paid any amount of charity to resolve any important matter as no amount was fixed as charity! 

   

Sources used:

The Glorious Qur’an (English translation) by S.V.Mir Ahmed Ali and Ayatollah Agha H.M.M.Pooya

The Glorious Qur’an (English translation) by Mohammad Sarwar

The Glorious Qur’an (Urdu translation) by Ayatollah Nasir Makarem Shirazi

An Enlightening Commentary into the Light of the Holy Qur’an

THE REPENTER WHO TOUCHED THE RED HOT IRON WITH BARE HANDS

Repentance means to return to the soul’s initial spirituality after the light of his human nature and the spirit has been covered by the darkness of sins and disobedience. The human soul in its initial natural state is devoid of any merits or vices. When a man commits sins, the light of intrinsic nature is extinguished and is changed into darkness. If the man awakens from the slumber of negligence, it results in repentance and the soul gradually returns from the darkness to the light of original nature of essential spirituality. The Infallible Imam Muhammad Baqir (a.s.) said: “One who repents from sins is like the one who has not sinned.”

Repentance should be done as soon as possible. While a person is still young and the roots of sins are not firmly entrenched in the soul, one can easily perform repentance and save his Hereafter. Shaytan encourages human beings to postpone the repentance for future. No one knows when his time of death arrives and would not get a chance to repent.

The Commander of the Faithful Imam Ali (a.s.) said: “The essentials of Tauba or repentance are; remorse over the past the resolution never to return to it, return and compensate the people whose rights were usurped, fulfill every duty neglected, mourn and grieve so that the flesh acquired by unlawful sustenance should melt away, let the body taste the pains of obedience in the same way it tasted the pleasures of sinfulness.”

Sayyid-ul- Ulamah Mir Damad’s grandson Fakhrul Muhaqqaqin quotes Shahid al-Sa’ni in his book, Fazail Us Sada’t that a man arrived in Egypt. There he saw a black-smith extracting red hot iron from kiln with his bare hands. The hot iron did not affect his skin. Thinking that he must be a holy person, he came near him and requested him to pray for him. Upon hearing this request, the black-smith started to cry and said: “O Slave of Allah, I am not as you think and I do not count myself among the righteous.”  The visitor said: “But the gift that you have is not possible for anyone except the righteous one.”

The black-smith said: “One day I was busy in my workshop when a very beautiful woman came to me and complained of her poverty and difficulties. I told her to satisfy my needs and I will solve your problems. She told me to Fear Allah and she said that she was not of loose character. I said “O.K. you can go.” The woman went away dejected but came back after a while and said that her needs had compelled her to return to me. I took her to a house and locked the door. She asked me why I have locked the door. I said, “So that people may not know about us.” She asked me why I did not Fear Allah. I replied, “Because He is Forgiving and Merciful.” When I approached her, I found her trembling and crying profusely. I asked her “What is the matter with you?” She said that she was fearful of Allah Who was a witness over them. “If you leave me alone, I can guarantee that Allah shall make you immune to the fire of this world and the Hell-Fire.” The woman said. The words had the desired effect and I gave up my evil intention. I gave her whatever I had and said that I am releasing her due to the Fear of Allah.” The woman returned home satisfied. That night I dreamt of a lady wearing a crown of rubies. She was telling me, “May Allah give you a good reward.” When I asked her who she was, she said that she was the mother of that poor woman. She prayed, “May Allah keep you safe from the fire of this world and the Hereafter.”  I thanked Allah. From that day fire does not affect me.”

Surah -al-Na’ziat Ayah 40 and 41: “However, those who had feared their Lord and restrained their souls from acting to their desires, Paradise will be their dwelling.”

Sources used:

The Glorious Qur’an, Nahjul Balagha, Faza’il-us-Sadat by Shaheed-al-Sa’ni , Al-Kafi by Kulayni ;Bab al-Tawbah Hadith 10 

DISJOINTED OR UNCONNECTED LETTERS (HUROOF-E-MUQATA'AT)

There are Arabic letters which had been used at the beginning of 29 Surahs. Their meanings are known only to Allah (s.w.t.), His Noble Messenger (s.a.w.a.s.) and His divinely chosen successors, the Infallible Imams. There are traditions from the Infallible Imams which attaches a code of significance to these letters as symbols and keys to the latent knowledge of the higher truth accommodated in these Ayahs of the Glorious Qur’an.

These letters are 14 in number. There is one letter in three Surahs, two letters in nine Surahs, three letters in twelve Surahs, four letters in two Surahs and five letters in two Surahs.

This is not an attempt to decode these secret letters. It is just an analysis of a deep study of the Glorious Qur’an.

Considering the back ground of the Arabian culture when the Noble Messenger (s.a.w.a.s.) was sent by the Merciful Allah (s.w.t.) to guide the people, Allah (s.w.t.) wanted to draw their attention for their own salvation, hence one approach was to start any Surah with a swear or an oath like “(I swear) by the time” in Surah al-Asr, or “(I swear) by the dawn” in Surah al-Fajr.

Sometime, cursing the people who weigh fraudulently charging full price but delivering less commodity like “Woe to those who are fraudulent (in weighing and measuring) in Surah al-Mutaffifin. At other time, reminding the people about an incident as “Did you not see how your Lord dealt with the people of the elephant?” in Surah al-Fil.

When the infidels did not respond to any of these attempts to listen to the Messenger and when the Noble Messenger (s.a.w.a.s.) was calling them towards the Truth, the people would start making noise or clapping as mentioned in Surah al-Fussila’at Ayah 26: “Do not listen to this Qur’an but make a lot of unnecessary noise while it is being read so that perhaps you will overcome (its challenge).” Allah (s.w.t.) may have sent these “Huroof-e-Muqatta’at” which might shock them and forced them to listen to the “Message”

Then Allah (s.w.t.) challenged them as some of them said that it was not divine but the Noble Messenger (s.a.w.a.s.) had made it up himself. The infidels were asked to bring ten Surahs (containing huroof-e-muqatta’at) as these were the alphabets of their own Arabic language!

One of the opinions is that these “Huroof-e-Muqatta’at” relate to the “Asma’a ul Husna”. Yet another opinion is that some of them are the names of the Noble Prophet (s.a.w.a.s.) like Ta’Ha, Yaseen, and Noon

People have expressed many opinions about these Huroof-e-Muqatta’at. One of the opinions is that these words may be a reference to an important word in the Surah itself like in Surah Ya’seen, the first word “Yaseen” may be referred to the word “Yesa” in Ayah 20 which reads “Wa Ja’a Min Aqsal Madinate Rajolon Yasa’a”

Shaikh al-Saduq had mentioned in “Kamal Addin” that the Huroof-e-Muqatta’at-Ka Ha Ya Ain Sad respectively represented Karbala, Halakat-martyrdom, Yazid, Atash-thirst, Sabr-patience. He further said that they were originally revealed to Prophet Zakariya who prayed to Allah (s.w.t.) to inform him the names of the “Panjetan”. On hearing the names, he inquired from Allah as when he recited the name of (Imam) Husayn his heart pained with grief. When Allah informed him about his brutal martyrdom, he prayed for a son who may be like Imam Husayn (a.s.). Hence he was granted Prophet Yahya. Although the chain of narrators are not very strong, but it may represent the fact.

Lastly, in Surah Yaseen, the Glorious Qur’an is referred to as wisdom which is a human faculty, but it may mean that as men would like to be attached to a wise person, hence humanity is advised to be attached with the Glorious Qur’an.

Source used: Sayyid Ammar Naqshwani

IMAM ALI (A.S.), THE CONQUEROR OF THE BATTLE OF ZAT-UL-SALASIL

Before the dawn of Islam in the Arabian Peninsula, the infidels were suffering from many social evils, like illiteracy, deep-rooted hatred resulting in killings travelling in generations, burying their daughters alive for the baseless shame of a daughter, jealousy etc.

Shaykh Tabrasi, Ali bin Ibrahim, Shaykh Tusi and many Shia and Sunni commentators have narrated from the Infallible Imam Jafar al-Sadiq (a.s.) and Ibn Abbas that twelve thousands mounted men of the Valley of Yabis co vented on oath to kill the Noble Messenger (s.a.w.a.s.) and the Commander of the Faithful Imam Ali (a.s.). Jibra’il descended and informed the Noble Messenger (s.a.w.a.s.) about the plot and ordered to send Abu baker bin Kahafa along with four thousand Muslims to fight the infidels.  When the Muslim army reached Yabis, the infidels said: We have nothing to do with you, go back but we will slay Muhammad and his brother Ali.” Abu Baker told the army about the superiority of the infidels and ordered them to retreat. The army replied: “You act contrary to the commands of the Prophet, fear Allah and fight with them.” But Abu Baker returned to Madinah. The Noble Prophet (s.a.w.a.s.) rebuked him for disobedience and cowardice and then informed the Muslims that he was divinely commanded to send Umar ibn Khattab with four thousand mounted men on this expedition. Umar ibn Khattab’s fortune was precisely the same as Abu Baker ibn Kahafa.

According to Shaykh Mufeed (r.a.), the Noble Messenger (s.a.w.a.s.) then sent the Commander of the Faithful Imam Ali (a.s.), and prayed: “O Lord! I have appointed one who is a fighter and never flees from the battle. So help him for the sake of my sanctity and make him victorious.”  Imam Ali (a.s.) made such forced marches through unusual routes that the men feared that their horse would be exhausted but Imam Ali (a.s.) encouraged his army saying that the Noble Prophet (s.a.w.a.s.) had commanded him victory. The infidels sent a group of two hundred men to inquire about their whereabouts and objectives. Imam Ali (a.s.) said: “I am Ali Ibn Abi Talib, the cousin and brother of the Prophet, and his messenger to summon you to testify to the divine Unity, and to the prophet hood of the Prophet; therefore embrace Islam and share the prosperity and adversity of the Muslims.” The infidels replied: “You are just the man we wanted to encounter; get ready for battle, and be assured we shall slay you and your army. Let the only treaty between us to meet tomorrow morning at breakfast time.” Imam Ali (a.s.) retorted: “Woe to you! Do you think you can frighten me with your superior numbers? I look to the aid of Allah, angels, and Muslims, and verily, there is no might or power, but the Almighty Allah.”

At earliest morning the Muslims performed prayers and Imam Ali (a.s.) attacked the infidels and utterly routed them. A daring youth came out and used filthy language for the Noble Messenger (s.a.w.a.s.). Imam Ali (a.s.) exchanged a few blows and sent him to Hell. Then Imam Ali (a.s.) asked for another contestant and his brother came out and was also sent to Hell by Imam Ali (a.s.). Then Imam Ali (a.s.) called for another contestant. The chief of the infidel’s army, Harith bin Makida who was considered to be equal to 500 men, came out and attacked Imam Ali (a.s.) but the Imam (a.s.) repelled his blow and gave him slash cutting him into two pieces. After him, his cousin Amr bin Fatak came out but was killed by Imam Ali (a.s.) in one blow. After that no one dared face the Lion of Allah (a.s.). Imam Ali (a.s.) tied the remaining men, women and children. That is why this battle is called “Zat ul Salasil” They all returned to Madinah. On the morning of the victory, Jibra’il descended and informed the Noble Prophet (s.a.w.a.s.) about Imam Ali (a.s.)’s victory. He (s.a.w.a.s.) mounted the pulpit and informed the Muslims about the victory and that only two Muslims were martyred in the battle. Later, he (s.a.w.a.s.) and the Muslims of Madinah went out several miles to meet Imam Ali (a.s.) and the victorious army. Imam Ali (a.s.) descended from the horse and the Noble Messenger (s.a.w.a.s.) kissed him between his eyes. The Noble Messenger (s.a.w.a.s.) Addressed to Imam Ali (a.s.): “Verily, were it not that I fear a community of followers will say of you, what the Christians affirm of I’sa, I would this declare some things in your praise, so that you would pass no company that would not gather dust on which you tread, for the blessings it confers.   According to Imam Jafar al-Sadiq (a.s.) the Muslims had never taken before such valuable spoils except Khyber On this occasion, Surah al-Adiyat was revealed.

    

Source used:

Imam reza.net, The Message by Ayatollah Jaffar Subhani,

 Restatement of history of Islam and Muslims by Sayyid Ali Asghar Razwy

LIFE AFTER DEATH - PART ONE

No one knows the time of his or her death. Hence, it is imperative to think about it and start preparations right now. The signs of death appear and the man can feel it. It is the state when the mind and the senses start to become dull.

The Glorious Qur’an Surah Qa’f Ayah 19: “The agony of death will reach the human being as a matter of all truth and he (the dying man) will be told, “This is what you have been trying to run away from.” This is the moment the dying man has a last look at the world he is about to leave, his entire life flashes in front of his eyes, how he had wasted the time and failed to discharge his duties as prescribed by the Creator. Also Surah al-Waqi’ah Ayah 88 to 94: “(If a dying soul) is of those near to Allah, it will have rest, happiness, (in his grave) and a beautiful Paradise. If it is of the people of the right hand, it will be with the people of the right hand, living in peace and security. If it is of those who have rejected theTruth and have gone astray, its dwelling will be boiling water and the heat of Hellfire.”

The Commander of the Faithful Imam Ali (a.s.) says in Nahjul Balagha: “He shall remember the wealth which he had overlooked where it had come from, the consequences of having collected are now round his neck, haunting him, as he is about to leave it behind for those who will enjoy it, thus the pleasure will be for others while he bears the burden.”

The dying person’s sight and hearing becomes very sharp, he is able to see the angels and hear his family and friends around him but cannot show any reaction because he has lost the control of his temporal body and his soul takes over. The Glorious Qur’an says in Surah Qa’f Ayah 22: “(He will be told), “You were completely heedless of this day. We have removed the veil from your eyes and your vision will be sharp and strong.”

According to Bihar-ul-Anwar volume 6, the dying man will see the Noble Messenger (s.a.w.a.s.) and his Pure Progeny (a.s.). The Cursed Shaytan and his helpers will also be at hand trying their best to deprive him of his faith at the last minute. It is reported that the Noble Prophet (s.a.w.a.s.) was at the bedside of a young man who was at the death bed.  He (s.a.w.a.s.) told the young man to recite “there is no God but Allah” but he could not speak. He (s.a.w.a.s.) asked a woman sitting at the head of the man if she was his mother. She replied in affirmative. When asked if she was angry with the man, she replied that she did not speak with him for the past six years. He (s.a.w.a.s.) asked her to forgive him. When his mother forgave him then he could speak “La Ilaha Illallah”. He (s.a.w.a.s.) asked the man to tell what he was seeing. The man replied that he saw an ugly man was pressing his mouth and respiratory passage. He (s.a.w.a.s.) told him to recite”Ya Man Yaqbal al Yaseera wa Yafu Anil Kaseera, Iqbal Minni alyaseera wa Afu Anil Kaseera, Innaka Antal Ghafur ar Raheem.” “O One Who accepts little of good deeds while forgiving lot of sinning, do accept what is little of good deeds I have done and forgive a lot of my sins; surely You are the Forgiving, the most Merciful.” When the young man recited the supplication, he told the Prophet that the ugly man had gone and a man with glowing face was with him and the young man died. It is also reported in Mustadrak Wasa’il ash-Shia.

The Noble Prophet (s.a.w.a.s.) said: “One who gives an outfit to his Muslim brother, Allah will provide an outfit of Paradise, ease his dying moments and expand his grave.” Recitation of Surah al-Yaseen, Surah Saffa’at and Dua-e-Faraj also eases his pain.

Al-Kaf’ami quoted in Musbah that the Noble Prophet (s.a.w.a.s.) said that if one recites the following supplication ten times a day, 10,000 of his major transgressions will be forgiven by Allah, Who will ease his death pains, save the constriction of the grave, grant security from the horrors of the Day of Judgment, save from Shaytan and worries:

“Aadattu le kulle howlin La Ilaha Illallah, wa Le Klle Hammin wa Ghammin Masha Allah, wa le Kulle Ne’matin Alhamdullilah, wa le Kulle Rakha’in Shukru Lillah, wa le Kulle A’jubatin Subhanallah, wa le Kulle Zanbin Astaghfirullah, wa le Kulle Musibatin Inna Lillahe Wa Inna Ilaihe Ra’jeun, wa le Kulle Zaiqin Hasbi Allahu wa Nemal Wakil, wa le Kulle Qaza’in wa Qadarin Tawwakaltu Alllah, wa le Kulle Aduwin A’tasamtu Billah, wa le Kulle Ma’siyatin La Hawlu wa la Quwwata Illah Billah Al Ali al Azeem.”

Sources used:

The Glorious Qur’an

Manazil al-Akhira by Maulana Abbas al-Qummi (r.a.)

LIFE OF THIS WORLD IS A MIRAGE

The root word of “Dunya” is “Adn” which means “Low”. It is related to the word “Adna” meaning “Low place”. The feminine is “Dunya”. So “Dunya” is inferior compared to Hereafter. In the Glorious Qur’an, at many places Dunya has been referred to as temporary, short-lived, game or playful and it is compared to the Hereafter which is superior and permanent. Hereafter is full of happiness and comforts if man had a pious life fulfilling all responsibilities prescribed by Allah (s.w.t.) and practically demonstrated by the Noble Messenger (s.a.w.a.s.) and his Infallible Ahlul Bayt (a.s.).

The life of this world is a spring board and bridge for the Hereafter.

In the Glorious Qur’an, the concept of the worldly life as game or playful has been described at many places e.g. Surah al-An’am Ayah 32: “The worldly life is but useless amusement and sport (compared to) the life hereafter, which is far greater and is only for the pious. Will you not then understand?”

Also Surah Ale-Imran Ayah 185: “Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to the Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession.”

Similarly, Surah al-Nisa Ayah 77: “…..(Muhammad),Tell them, “The pleasures of the worldly life are trivial. The life hereafter is the best for the pious ones. You will not be treated the slightest bit unjustly.”

Surah al-Hadid Ayah 20 refers to it as: E’lamu Annamal Hayatad Dunya Laebun wa Lahwun wa Zeenatun wa Tafakhuru Bainakum wa Takasuru fil Amwale wal Aulad…” “You must know that the worldly life is only a game, a temporary attraction, a means of boastfulness among yourselves and a place for multiplying your wealth and children.”

It is an excellent way to describe the various stages of human life from the birth to the death. One scenario to elaborate and exemplify the Ayah may be described as; first stage is the “Laebun” or playfulness. A child is always involved in playing and nothing more. Next stage of “Lahwun” is that of a teen-ager who wants hero-worshipping and extreme sentiments of loving or hating. Next stage is puberty when the youth, boy or girl, is interested in beatification involving appearance or dressing, represented by the word “Zeenatun”. The stage of “Tafakhur” is the time-span between 25 to 45 years, when men or women having attained their objectives of life and financially stabilized now boast and brag about their achievements and status. The last phase of “Takasur” as mentioned in the Ayah represent the period when people are interested in multiplying their savings and increasing their race and arranging the marriages of their children or grand children. This phase may stretch from 45 to 60 or 65 years in varying environments and different cultures.

Another scenario may be exemplified as the life-span represented by a day; starting from dawn to dusk. The first stage of “Laebun” may be attributed to the childhood. Second stage of “Lahwun” may be similar to the mid-morning. The next stage of “Zeenatun” may be attributed to the time of “Zuhr”. The period between Zuhr and Asr may be similar to “Tafakhur”. The last stage of “Takasur” starts from the time of Asr to the time of Maghrib or dusk. Hence the time of a man’s sunset of his life is imminent which may come at any time thereafter in accordance with the Will of Allah (s.w.t.).

Sources used:

The Glorious Qur’an (English translation) by Ayatollah Agha H.M.M. Pooya Yazdi

The Glorious Qur’an (Urdu translation) – Tafseer-e-Namoona by Ayatollah Nasir Makarem Shirazi

The Glorious Qur’an (English translation) by Muhammad Sarwar

Hujjatul Islam Maulana Mukhtar Faezi (lecture)