MANIFESTATIONS OF TONGUE

 

Tongue has been used twenty-five times in the Glorious Qur’an. Allah (s.w.t.) reminds man, “Have We not made for him two eyes, a tongue and two lips…” (90:8,9) Tongue is also a means of comprehension like eyes and ears. Tongue is the key to our thoughts and memory. Imam Ali (a.s.) said, “A man’s personality is hidden beneath his tongue.” It is the architect of man’s personality. The Noble Messenger (s.a.w.a.s.) said, “Speak to be comprehended.”

It is mentioned immediately after the man’s creation; “The All-beneficent has taught the Qur’an. He created man, (and) taught him articulate speech.” (55:1-4). Prophet Yusuf, when he was in the prison, interpreted the king’s dream, was brought out to the king, and spoke about his talents. The king appointed him the finance minister. Prophet Musa when appointed as a prophet prayed, “Remove the hitch from my tongue, (so that) they may understand my discourse.” (20:27,28) He also requested for Prophet Harun saying, “Harun, my brother, he is more eloquent than me in speech, so send him with me as a helper to confirm me, for I fear that they will impugn me.” (28:34) Addressing the Noble Messenger (s.a.w.a.s.) about his prime responsibility, Allah (s.w.t.) says, “Indeed We have made it simple in your language so that you may give good news thereby to the God wary and warn with it a disputatious lot.” (19:97) Prophet Ibrahim also prayed for a truthful tongue, “Confer on me a worthy repute among the posterity.” (26:84). A similar request was made for Prophet Is‘haque and Prophet Yaqoob, “And We bestowed of Our Mercy on them, and assigned unto them a high and true renown.” (19:50) Allah (s.w.t.) determines the variety of languages of the world as a sign as stated, “Among His signs is the creation of the heavens and the earth, and the difference of your languages and the colors. There are indeed signs in that for those who know.” (30:22)

In short, tongue is the only source by which one expresses his faith, prays, and supplicates. When Allah (s.w.t.) wants to talk to His Prophet Musa, the Glorious Qur’an says, “…and to Musa Allah spoke directly…” (4:164). On the same lines, Allah (s.w.t.) addresses Prophet Isa, “…so you would speak to the people in the cradle and in adulthood…” (5:110) The Message of Islam was communicated to the world by the Noble Messenger through his sacred tongue!

The importance of tongue has been stated above but it also entails responsibilities. “Certainly, We have created man and We know to what his soul tempts him, and We are nearer to him than his jugular vein. When the twin recorders record (his deeds), seated on the right hand and the left: he says no word but that there is a ready observer beside him.” (50:16-18). Imam Ali (a.s.) said, “Tongue is like a beast, if left uncontrolled, it would tear apart.” It can be controlled by thinking and weighing the consequences. The Noble Messenger (s.a.w.a.s.) said, “The center of many sins is his tongue.” Calamities and sins committed by tongue are:

Back-biting: “Do not spy or back-bite one another. Will any one of you love to eat the flesh of his dead brother” (49:12)

 False lie: “Indeed those who fabricate lies against Allah (s.w.t.) will not be felicitous.” (16:116)

Hypocrisy: Speaking something which is not in their hearts. “They say with their tongues what is not in their hearts” (48:11) When you were receiving on your tongues, and you were mouthing something of which you have no knowledge” (24:15) Witnessing: It is the responsibility of tongue to testify. “And do not conceal testimony” (2:283)

Ridicule others: “Let not any people ridicule another people.” (49:11)

Lies: There are many Ayahs of Qur’an and traditions of Masoomeen. “Only those fabricate lies who do not believe in the signs of Allah” (16:105)

Scandalmongering: “And do not obey any scandal-monger….” (68:11)

Gossiping: Obscene and vulgar talk. “We used to gossip along with the gossipers.” (74:45)

Slandering: “Woe to every scandal-monger and slanderer.” (104:1)

The Noble Messenger (s.a.w.a.s.) said, “Allah will chastise the tongue and will not chastise any other part of the Body. The faith will not take root in a man’s heart until his tongue is controlled.”

 

Sources: The Glorious Qur’an (Urdu translation) by Ayatullah Nasir Makarim Shirazi

                Fawaid-e-Qur’an by Allama Sayyid Mustafa Musawi, Everlasting Charter of Qur’an by Ayatullah Ja’far Subhani

                               

WHAT IS NAFS -PART ONE

 Although in the English language, no distinction made, and the word soul or spirit is used interchangeably for Rooh and Nafs. In my blog (Zulfiqar5.blogspot.com), I had tried to explain “Rooh” and the various stages of “Nafs.” Please refer my article “The Serene Soul” published on December18, 2015 and August 15, 2017.

Here, I am trying to explain “Nafs” in a novel approach. Allah creates Nafs simultaneously with the body. Nafs is abstract and independent of body. Although, its limitation is body but for sustenance it is independent of body. Matter is dependent of time and Space. Our actions are lost by passage of time, but Allah has established a system that the essence of the action is saved in our Nafs. Any deed or saying is not saved unless it is recorded. When that deed or saying is repeated several times, its influence is retained in our Nafs. It is called Malaka or Malak or angel. When we perform wudhu, then Allah creates angels from the droplets of the water of wudhu. It is mentioned in the traditions that when we recite, “Subhanallahe wal Hamdulillahe wa La Ilaha Illallahu wallahu Akber” then the angels start making houses for us in the Paradise. It is reported that the Commander of the Faithful, Imam Ali (a.s.) used to recite the following supplications at various stages of performing wudu:

When beginning the wudu, He (a.s.) used to say, “I begin in the name of Allah, and only for Allah and all praise belongs to Allah, Who has made water pure and not made water impure.” When washing the hands, He (a.s.) used to say, “I begin in the name of Allah, and only for Allah, O Allah! Place me amongst those who ask for forgiveness and place me amongst those who purify themselves “When rinsing the mouth, He (a.s.) used to say, “O Allah! Enable me to answer on the Day of meeting You and open my tongue for Your Praise.” When rinsing the nose, He (a.s.) used to say, “O Allah! Do not make the fragrance of Paradise forbidden for me and let me be one of those who will smell its scent, its refreshment and its perfume.” When washing the face, He (a.s.) used to say, “O Allah! Brighten my face on the Day (of Judgement), when the faces will be darkened, and do not darken my face on the Day when the faces will be made bright. When washing the right arm, He (a.s.) used to say “O Allah! Place my book of deeds in my right hand and a permanent stay in Paradise on my left and make my reckoning an easy one.” When washing the left arm, He (a.s.) used to say, “O Allah! Do not place my book of deeds in my left hand not behind me, and do not make it hang around my neck. And I seek refuge with You from blazing fire!!” When wiping the head, He (a.s.) used to say, “O Allah! Cover me with Your Mercy, Your Blessings and Your Pardon.” When wiping the feet, He used to say, “O Allah! Keep me firm on the Bridge (to Paradise) on the Day when feet will slip and help me in my efforts to perform acts which will please You. O the Gracious and Mighty.”

Imam Ali (a.s.) said, "When a faithful performs wudu as stated above, Allah will create angels for the drops of wudu who pray for the faithful till the Day of Judgement."

Al-Jahiz was a great writer and poet. In one of his books called Kitab al-Haywan (book of living), he had mentioned two sayings of the Commander of the Faithful Imam Ali (a.s.), “A man who did not know his worth is perished. “Our great scholars like AyatullahMullah Sadra, Ayatullah Mullah Hadi Sabzwari, Ayatullah Baqir Damad and Ayatullah Muhammad Husayn Tabatabai had performed exemplary work on “Nafs”

The Nafs of Muhammad and Ale Muhammad was so high that Allah called them His Nafs. Like in Surah Ash-Shams where swears eight times specially in Ayah 7, “Wa Nafsin wa Ma Sawwaha”. Allah (s.w.t.) is proud of His creation of the Noble Messenger (s.a.w.a.s.). Of course, He was not proud for the creation of sinful creatures like us.

Surah al-Fath Ayah 10, “Indeed those who swear allegiance to you, they swear allegiance only to Allah: the hand of Allah is above their hands.” Here Allah (s.w.t.) did not use the word showing similitude saying those who swear allegiance to His Prophet was as if they are swearing allegiance to Allah! This shows the height of the nearness of the Noble Messenger (s.a.w.a.s.) Similarly, Imam Ali (a.s.) was the Nafs of the Noble Messenger (s.a.w.a.s.)  as proclaimed in the famous Ayah of Mubahela, Surah Ale Imran Ayah 61, “Should anyone argue with you concerning him (Prophet Isa), after the knowledge has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls, and your souls (Anfasuna wa Anfusakum) then let us pray earnestly and call down Allah’s curse upon the liars.”

Sources: The Glorious Qur’an, WIKIPEDIA, Ayatullah Aqeel al-Gharavi speech on “Marefat-e-Nafs,” Duas.org, al-Kafi 3/70

NEARNESS TO ALLAH (QURBATAN ILLALLAH)

 

Qurb means nearness of one thing to another in time and space. Another common usage of the word “Qurb” means the center of attention of someone or to hold a special place near them. In the physical world, when we say that A is near B, but both should be material. In case of Allah (s.w.t.), He has no material body, and He is unlimited, and we cannot point out towards Him.

Allah (s.w.t.) says in Holy Qur’an: “…. I certainly am near; I answer the prayers of those who pray.” (2:186). “We are closer to him than you, but you cannot see.” (56:85). “We swear that We have created the human being and We know what his soul whispers to him. We are closer to him than even his jugular vein.” (50:16) “Believers, listen to Allah and the Messengers when they call you to that which gives you life. Know that Allah is between a man and his heart….” (8:24)

This journey of nearness takes place in the man himself by traveling from material intellect to active intellect, he communicates with the Names and Attributes of Allah (s.w.t.). The depth and faculties of his existence are strengthened, and he becomes one of Allah (s.w.t.)’s great signs and manifestations. This spiritual state can be called “nearness to Allah (s.w.t.). Let me explain material and active intellect.

Material Intellect: Is a potential state of understanding. This is the basic intellect.

Active Intellect: It understands concepts and judgments needing speculative reasoning through self-evident concepts and judgments.

Allah (s.w.t.) is Merciful and loves His creatures, there is no one who loves the human beings more and cares for his needs than his Creator. One day, the Holy Prophet (s.a.w.a.s.) was walking with his companions when he saw a mother bird with her babies in the nest. She was feeding her babies with utmost tenderness. The companions were awe-stricken. The Holy Prophet (s.a.w.a.s.) said: “Let me inform you that Allah (s.w.t.) loves His human beings 70 times more than this mother bird.” Allah’s blessings are countless. In His infinite Mercy, Allah (s.w.t.) has promised to multiply the rewards of good deeds by 10 times, while the punishment of a sin will only be one time. He has ordered his angels to record a good deed as soon as the intention is made, while a sin is recorded only after it is committed. A sin can be erased through seeking forgiveness. When someone loves us, we are naturally drawn to him and would like to be closer to him. Knowing that one is loved brings peace and joy to the human heart. What more could the human being asked for than to be loved by the Supreme Power of the universe.” Imam Ali (a.s.) said: “Allah (s.w.t.) is more Merciful on you than you are to yourselves.”

Man has always been in pursuit of happiness for which he tries everything. There is a difference between pleasure and happiness. Pleasure relates to the body while happiness is related to heart. Happiness could be achieved by serving the servants of Allah (s.w.t.). So, the true happiness is achieved from faith and love for the Creator. Allah says in Holy Qur’an: “Surely, by the remembrance of Allah are hearts set at rest.” (13:28)

Hence, a Muslim should strive to achieve nearness by performing virtuous deeds and be obedient to Him. This is also confirmed by Imam Baqir (a.s.). It has been related that prayer and zakaat are the means of nearness to Allah.

When this nearness is achieved, man becomes Allah (s.w.t.)’s friend and Allah (s.w.t.) becomes man’s friend. Holy Qur’an says: “(Muhammad), tell them, “If you love Allah, follow me. Allah (s.w.t.) will love you and forgive your sins. Allah is All-forgiving and All-merciful” (3:31).

To get the best results, the prayer and zakaat must be performed sincerely and with proper intentions.

Imam Jaffer al-Sadiq (a.s.) said: “Allah (s.w.t.) revealed to Prophet Dawud saying ‘O Dawud, just a humble people are the nearest people to Allah, the proud ones are the farthest away from Allah’.”

Humility and good morals or kindness are secondary acts in obtaining nearness to Allah (s.w.t.) whereas the primary principle remains understanding and the worship of Allah (s.w.t.). The Noble Prophet (s.a.w.a.s.) said: “O Abu Dharr, worship Allah as if you see Him, for if you do not see him, He sees you.”

In reply to a question, Ayatullah Bahjat said: “If the seeker is truthful, abandoning sins suffices for one’s lifetime even if it is a thousand years. You must act upon what you learn and be persistent on it. Obey Allah, His Messenger, and the Imams as well as abandoning sins, in belief and in action.”

Aayatullah Muhsin Qara’ati defines nearness to Allah as: “Exaltation of the spirit through the ladder of existence whose consequence is the acquisition of influence in the creation. That is proximity to the Fountainhead of Creation and finding Him in one’s heart.”

As per Tradition in Bihar-ul-Anwar: “Man can always get nearer to Allah (s.w.t.) through recommended prayers”

Intention is very important. Let us examine the following Ayaats of the Holy Qur’an:

“Fight for the cause of Allah, those who fight you, but do not transgress, for Allah does not love transgressors.” (2:190). “There are those among people who give their lives to seek Allah’s pleasure. Allah is Affectionate to His servants.” (2:207) “We only feed you for the sake of Allah and we do not want any reward or thanks from you.” (76:9)

The phrases in bold letters are an indication of how much importance Allah attaches to the intention for nearness to Him. Bilal-e-Habashi, the “Muezzin” (caller of prayers) of the Holy Prophet (s.a.w.a.s.) had a defect in pronunciation. He would call “sheen” as “seen”. People criticized him, but the Prophet (s.a.w.a.s.) said: “The ‘seen’ of Bilal is ‘sheen’ for Allah.” Although outwardly his work was defective, since he had motive for nearness and good intentions, hence he got the status and reward.

To attain nearness to Allah (s.w.t.), any act must be done for the sake of Allah (s.w.t.) regardless of its resultant joy or pain.

The servant of Allah is nearest to Him during prostration. If one weeps in prostration, it is even better.

The Commander of the Faithful, Imam Ali (a.s.) says in Sermon 108 of Nahjul Balagha: “The best means by which the seekers of nearness to Allah, The Glorified, The Exalted, seek nearness, is belief in Him, and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and to believe in Kalimatul Ikhlas (the expression of Divine Purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakaat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramazaan for it is the shield against chastisements, the performance of Hajj of the House of Allah (s.w.t.) and its Umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from position of disgrace.”

To seek nearness to Allah (s.w.t.), we should: Recite and understand the Holy Qur’an and practice its commands.

1. Remember Allah (s.w.t.) through supplications and prayers.
2. Seek His forgiveness for our sins.

(Revised the original publication of March 12, 2013)

ZUHAIR IBN QAIN AL-BAJALI (R.A.)

 

History does not communicate sufficient information about Zuhair ibn Qain’s early life in Kufa. He was known to be in the Usmani camp against Imam Husayn (a.s.) He tried to avoid direct contact with Imam Husayn (a.s.) and he would camp away from the Imam Husayn (a.s.)’s camp. He was a noble warrior.

In one of the travels, it so happened that his camp was near Imam (a.s.)’s camp. Imam Husayn’s messenger came and informed Zuhair that the Imam wish to meet him. Dillam binte Amr, his wife, was present there and said, ‘Glory be to Allah, the son of the Prophet wishes to see you and you refuse to go. At least see what Husayn has to say. “Heeding this counsel, he crossed over to Imam Husayn (a.s.)’s side. Before long he returned looking grim and solemn. He ordered his tent to be relocated to Imam Husayn side. He turned towards his wife and said, “I release you from matrimony. Return to your family. I do not want to be responsible for any distress and misfortune befall you.” Then Zuhair declared, “I have decided to accompany Hussain (a.s.). I will sacrifice my life to save him.” His wife sobbed bitterly and bid farewell to Zuhair saying, “May Allah help you in your affair and attract only goodness and virtues towards you. My only plea is that you remember me on the Day of Resurrection in front of Hussain’s grand father Muhammad (s.a.w.a.s.).” Then Zuhair turned towards his companions and said, “Those of you who hold me dear may accompany me.”

On the Day of Ashura, while defending Habib ibn Mazahir, Zuhair truly and completely described his position he said, “By Allah! Neither have I ever written to Husayn (a.s.) offering my help nor have I ever pledged him my support. It was, but sheer coincidence, when we met on the way. When I saw Husayn (a.s.), I was reminded of the Prophet (s.a.w.a.s.) and his sinless Progeny. I realized that Husayn (a.s.) was a victim of hatred and animosity. I then decided to join his army, assist him in his cause and sacrifice my life to safeguard his. I did this to observe the rights of Allah and His Prophet (s.a.w.a.s.) on me.

When Imam Husayn (a.s.) released all companions from his allegiance, Zuhair delivered a speech which was mentioned by Imam -E-Zamana (a.t.f.s.) in “Ziarat of Martyrs” saying, “Peace be on Zuhair, the one who when permitted by Imam Husayn (a.s.) to return, said thus, “By Allah we shall never forsake you! Should we desert the Prophet’s son, leave him amidst the enemies, and save ourselves? May we never witness such a day!” (Kalamat al-Imam al-Mahdi page 27) By Allah! I prefer to be killed once, then get resurrected, then get killed again, and repeated this a thousand times, in order that you and the youths from your family may survive. “On hearing this, Imam Husayn (a.s.) said, “May Allah (s.w.t.) reward you.” (Behar al-Anwar v 44 pg. 316)  

On the Day of Ashura, Zuhair addressed the Yazid’s army, “O people of Kufa! Fear Allah’s chastisement! I am responsible as a Muslim to counsel you. For surely Allah has tested us through the Prophet (s.a.w.a.s.) and his Progeny (a.s.). We invite all of you to help Husayn (a.s.) and disassociate from Yazid with whom you will only experience ignominy and disgrace.”

It was Zohar prayer time. Despite requesting for recess for prayers, the Yazidi army continued the aggression. Hence Imam Husayn decided to perform “Namaz-e-Khauf” in which one group performs prayer while other stand guard for them. Zuhair ibn Qain and Saeed ibn Abdullah after reciting prayers in the first group, stood guard for another group. The Yazidi army started the rain of arrows. These two brave companions requested permission from Imam Husain to stand in front of the Imam and shield him while he prays. By the time the prayer was finished, both fell on the ground.

Sources: The Event of Taff, The earliest historical account of the tragedy of Karbala, Abu Mikhnaf, The Journey of tears, Nafsal Muhimma by Shaikh Abbas Qummi, Al-Muntazar

THE CAUSES OF IMAM HUSAYN (A.S.)'S REVOLUTION

 

Imam Husayn (a.s.) was one of the greatest reformers who belonged to everyone everywhere. His message transcends the barriers of caste, creed, race, religion, and time. The advocates of human rights, sociologists, reformers, and theologians will find “delightful wisdom, sweet instructions” in his story. It was not a power struggle. Imam Husayn said, “correct, not conquer.” With a superhuman courage, Imam Husayn (a.s.) left a message for the entire world, “Do not submit to exploitation, of any kind, maintain a tenacious grip on veracity; better die with honor than live in shame.”

In a deliberate attempt to sabotage one of the articles of cease fire with Imam Hasan al-Mujtaba, Muawiya appointed his son Yazid as his successor and converted the so-called khilafat into monarchy. He continued to seek approval from important Muslim leaders using his old policy of offering wealth, lies and silence the opposition by sword. Muawiya wanted to set a rule for the kings who followed him, by appointing their successors. On his death, Yazid sent an emissary to Madinah to obtain allegiance of Imam Husayn (a.s.) and others and to kill them if they refuse. The Imam took the entire family including a newborn and proceeded to Makkah on 27 Rajab 60 A.H. and stayed for few months. In the meantime, he identified in public gatherings, the purpose of his departure from Madinah i.e., “Enjoining what is good and forbidding what is evil” and to follow the traditions of his grandfather and father.

Being the surviving member of Ahlul Bayt(a.s.), in whose favor various Ayahs of the Glorious Qur’an were revealed including Ayah of Purity (Tatheer) and Ayah of Truthfulness (Mubahilah), Imam Husayn (a.s.) was obliged take a stand against the corrupt forces of monarchy. Safeguarding Islam was emphasized by tradition of his grandfather, the Noble Messenger (s.a.w.a.s.), “Husayn Minni wa Ana Minal Husayn” meaning “Husain is from me, and I am from Husayn” The Imam continued to receive letters from the Kufans, signed by over 100,000 Muslims, inviting him to come to Kufa and establish the Islamic state. The leader of any revolt would endeavor to increase his numerical strength to achieve victory. On the night of the historic Day of Ashurah, Imam Husayn (a.s.) would advise his followers to leave him and save their lives. He even offered to absolve them of his oath of allegiance to think independently, free from any coercion.

Imam Husayn (a.s.)’s revolution is characterized by the moral, human and Divine aspects!

There were three aspects of Imam Husayn (a.s.)’s revolt; The first was that it was his decision to refuse the Umayyad’s demand to endorse Yazid’s succession to the caliphate. The second was that he responded positively to the appeals of the Kufans for him to set up a rival caliphate in Kufa. The third was that he took necessary action to take on the corrupt ruling establishment.

Sources: Truth about Imam Husayn (a.s.)’s Revolt by Ayatullah Murtadha Mutahhari (Shaheed)

                  Story of Karbala by (late) S.A. Mahdi (1985)

TAWHID, MONOTHEISM

 

Ayatullah Sayyid Ali Khamenei delivered a series of six lectures in 1971 in Mashhad, Iran at Imam Hasan Mujtaba Mosque. Appended below are the salient features of his first lecture.

Tawhid, Unity of Allah is the foundation of Islam and deserves to be addressed deeply and thoroughly. It is not the numerical distinction of ‘One’ against ‘Three’. Discussion of Tawhid places responsibilities and commitment on the shoulders of Muslims. If we could increase our contact with the Glorious Qur’an by reciting it with intelligence, we shall find a boundless ocean of Tawhid.

Everything in the Universe belongs to Allah. Allah created everything in this world, big or small. Allah made this Universe; it did not come into existence by itself or by accident. He has created everything with a specific system and maintains it by through laws. There is a similitude of sustaining the Universe by Allah with the contents of Ayah 255 of Surah al-Baqarah. (Ayatal Kursi)

Allah is ‘Ilah”. Ilah is to be worshipped and revered and man gives total control of his life. For those people who let their carnal desires control their lives, their ‘Ilah’ is those desires! Those who allow an arrogant and oppressive person to run their lives, they have this devil as their ‘Ilah’. In short, whatever has an unconditional authority over the existence and life of a man is his ‘Ilah’. There may be artificial ‘Ilah’ like Pharoah but no true, lawful ‘Ilah’ except Him. If you have accepted any thing as ‘Ilah’ except Him, you have sinned; you have acted contrary to truth, because there is no one except Allah deserving worship.

The Ayah next describes the Attributes of Allah; “al-Hai”. He is alive; everything else is dead. A life that did not exist at one time and will not exist in future, a living existence that is prone to annihilation in a split- second; what kind of life is this? The everlasting: the real life, the true life is that existence Who owns life and blesses all His creation with life and that is God. Al-Hai. That living existence. “Al-Qayyum”-The lasting existence Whose life has no end; that existence on Whom every life is dependent. If He is not there or if He does not want or will, life will cease to exist in the universe.

He does not dose off or sleep. Dozing off or sleep does not separate Him from Himself. Even a split-second distraction is not in His existence and life. Other creations become inattentive; false gods become unmindful of themselves and those in their charge. The essence that has nothing to do with ignorance is the true ruler of this universe, i.e., Allah.   

Who can intercede in front of Him without His permission? Prophets, Imams, saints, the pious believers, and martyrs intercede with God’s permission. They are all servants of Allah. Even we recite in ‘Tashahud- I testify that Muhammad is His servant and prophet. Being a servant is mentioned first’. They do not have a fraction of the knowledge except what He Wills. His position of the knowledge is greater than the heavens and the earth. Its safeguarding does not interfere Him.

Atrocious allegation that there is a son of Allah. “They say, ‘The All-beneficent has taken a son! The heavens are about to be rent apart at it, the earth to split open, and the mountains to collapse into bits.” (19:88-90) Whatever exists in the heavens and the earth is His slave and He surrounds them.

Source: Extracts from “Tawhid, Monotheism-Six Sermons by  Ayatullah Sayyid Ali Khamenei”

MUBAHELAH

 In the early days of Islam, Najran was a big center of learning whose inhabitants were idol-worshipers. Subsequently, they accepted Christianity. Najran is in the modern Hejaz, south of Jeddah. 

The Noble Messenger (s.a.w.a.s.) had sent letters to the heads of different countries inviting them to Islam. One such letter was also sent to the bishop of Najran.It read as follows:

In the name of the God of Ibrahim, Is’haaq and Yaqoob. This letter is from Muhammad, the Prophet and Messenger of Allah to the Bishop of Najran. Praise be to the God of Ibrahim, Is’haaq, and Yaqoob. I invite you to worship Allah instead of His servants. I invite you to come out of the rule of servants of Allah and into the rule of Allah Himself.It is also stated that the Noble Prophet (s.a.w.a.s.) included the following Ayah of the Glorious Qur’an:

“Say, (O’Muhammad) O People of the Book (Bible), come to an agreement that we shall worship none but Allah and that we shall claim no partner to Him, and that none of us shall take others for Lords besides Allah” And if they turn away, then say, “Bear witness that we are Muslims (who have surrendered to Allah).” (3:64) 

This was the event of 10 A.H. Sixty learned priests headed by their chief monk priest, Abdul Masih, came to Madinah and went straight to meet the Noble Prophet (s.a.w.a.s.) wearing golden ornaments and dressed in silken clothes. He (s.a.w.a.s.) did not like their attire and turned his face away from them. They inquired from a few influential Companions for the reason, but they did not know the state of his (s.a.w.a.s.)’s mind. The Commander of the faithful, Maula Mushkil-Kusha, Imam Ali (a.s.) came to their rescue and advised them to dress in simple clothes. When they returned wearing simple clothes, the Prophet (s.a.w.a.s.) warmly welcomed them. It may be inferred that appearances and attires show the thinking of the person. They wanted to show pride and high status. Following conversation ensued:

The Prophet: I invite you to the belief of Unity of Allah (Tauheed) and the worship of one God and submission to His will.

Abdul Masih: If Islam means faith in one God of the universe, we already believe in Him and follow His commands.

The Prophet: Islam has a few other signs and some of your actions show that you have not accepted true Islam. How do you claim worship of one God when you worship the cross and do not abstain from eating pork and believe that God has a son?

Abdul Masih: Certainly, he (I’sa (a.s.) was the son of God because his mother Mary- Mariyam (s.a.) had given birth to him without marrying anyone in the world. Therefore, obviously his father is the God of this universe. And, because he used to bring the dead back to life, cure the sick and create birds from clay and make them fly. It shows that he is God.

The Prophet: No, he was the servant and creature of God, and placed in the womb of his mother Mariyam (s.a.). All his power and strength were granted to him by God. At this time, Archangel Gabriel brought the following Ayah 59 of Surah Ale Imran: “Surely, the example of I’sa to Allah is like that of Adam; He created him from dust and then said to him, “Be” and he was “It means that if Isa (a.s.) could be called the son of God because he was born without father, then Adam (a.s.) deserves this title more because he was born without a father and a mother. The priests could not reply to this argument and continued to argue out of obstinacy.

Then the following Ayah 61 of Surah Ale Imran was revealed:

              “And whoever argue with you in this matter after what has come to you of knowledge then say, come, let us call our sons and your sons, and our women and your women, ourselves, and yourselves, then let us humbly pray (to our Lord) and invoke the curse of Allah upon the liars” 

The Noble Prophet (s.a.w.a.s.) produced this verse before the priests and challenged for “Mubahalah”. The priests consulted each other and accepted the challenge. It was agreed that the contest would take place the next day in the open desert outside Madinah. On 24^th Dhul-Hijjah, the Noble Prophet (s.a.w.a.s.) came out for Mubahalah. He was holding Imam Husayn (a.s.) in his arms and held Imam Hasan (a.s.) by his hand; Chief of the women of the world; Sayyida Fatima Zahra (s.a.) was behind him, while the Lion of Allah, Imam Ali (a.s.) was behind her. The Noble Messenger (s.a.w.a.s.) said to them, “When I pray for curse of Allah, you should say Ameen”.

The priests, by seeing these shining faces emitting light, were spellbound. Their hearts trembled, and they began to shake on seeing the light radiating from the faces of The Sacred Panjetan (a.s.).Their leader asked: “who are these persons who have come with Muhammad “A man told their names and their relationship with the Noble Messenger (s.a.w.a.s.). He could no longer hold his patience and cried out:

“By God, I am seeing such faces that if they were to pray to God to move the mountain, God Almighty would move the mountain for them. O You People of Najran, if you contest with Muhammad in this prayer of invoking curses on the liars, then I warn you that all of you will be destroyed and not a single soul will remain on this earth. I feel that it would be better to surrender to them and obey them”

After the Noble Messenger (s.a.w.a.s.) heard these words, he later remarked: “By God, had the Christians of Najran contested with us, they would have been transformed into monkeys and swine. Fire would have rained over them”  

It is a historic event of a unique triumph of Islam. This event unquestionably established the truth about Islam and the spiritual purity of the Ahlul Bayt (a.s.). It proved beyond doubt as to who were the members of The House of the Noble Messenger (s.a.w.a.s.) and their “unquestionable Truthfulness!”

There is a point to be remembered here that in Arabic language the plural tense is used for more than three persons. Allah had provided the place for three or more than three persons in the categories of “SONS”, “WOMEN”, and “SELVES”. But the Noble Messenger (s.a.w.a.s.) had to decide as to who were the persons who were “TRUTHFUL” and never lied in their lifetime, because Mubahelah would bring up Allah’s wrath on the “LIARS”. It was a crucial test for Islam. Hence, he picked-up Imam Hasan (a.s.) and Imam Husayn (a.s.); only two persons for the place in “SONS”. While in the place of “WOMEN”, he picked-up only his daughter, The chief of the women of the world, Sayyida Fatima Zahra (s.a.). Similarly, in the place of “SELVES”, he picked up only The Conqueror of Khyber, Imam Ali (a.s.). 

After the sad demise of the Noble Messenger (s.a.w.a.s.), when Sayyida Fatima Zahra (s.a.) claimed her gifted property of Fadak, which was given to her by her father, the Noble Prophet (s.a.w.a.s.), the Caliph did not accept their testimony. These were the same Panjetan, whose Truthfulness was accepted by Allah and the Christian priests.