LUNAR AND SOLAR CALENDAR IN THE GLORIOUS QUR'AN

Surah al-Ya’seen Ayah 39 says: “How We ordained the moon to pass through certain phases until it seems eventually to be like a bent down twig.”  

It is He who kindles the light of dawn, and has made the night for you to rest, and the sun and moon as a means of calculation. This is the design of the Majestic and All-Knowing (Allah). (6:96)

In the Noble Qur’an, the word “Sanah” and “Aam” has been used to mention the word “Year”. The word “Sanah” has been used to express the time taken by the moon to complete its voyage around the earth.  The average time taken by the moon to complete one circle is 29 days, 12 hours, and 44 minutes. This is the Lunar Month. The word “Aam” is used for solar year, which is the time taken by the earth to complete one circle around the sun. There is a difference of 11 days between the lunar year and the solar year. Allah describes the movements of sun and the moon in Surah Yunus, Ayah 5: “It is He Who has made the sun radiant and the moon luminous and has appointed  for the moon certain phases so that you may compute the number of years and other reckoning. Allah has created them for a genuine purpose. He explains the evidence (of His existence) to the people of knowledge.” In the Arabic text, the word “Sineen” has been used. It is the plural of “Sina” means lunar year.

 Allah enumerates the number of months in a lunar year as twelve as stated in Surah al-Taubah, Ayah 36:

“According to the Book of Allah, from the day He created the heavens and the earth, the number of months is twelve…)

Allah describes the number of years those pious youths who slept in the cave as mentioned in Surah al-Kahaf, Ayah 25: “They, in fact, stayed in the cave for three hundred years (Sineen) plus nine further years.”

Surah al-Kahaf Ayah 19 which reads: “One of them said ‘How long do you think we have stayed here? They replied ‘A day or part thereof.’” This indicates that the weather conditions were similar at the start and end of their abnormal sleep! Because the Lunar calendar lags behind solar calendar by about 11 days, and if we multiply 300 with 11, we get 3300. As a solar year consists of 365 days, 5 hours, 48 minutes and 45.5 seconds or 365.24, hence if we divide 3300 by 365.24, we will get 9.03 or 9 years. Hence it proves that “Three hundred and nine lunar years are equal to three hundred Solar years.”

SURAH AL-MA'IDAH (THE DINNER TABLE) IN THE GLORIOUS QUR'AN

Surah al-Ma’idah is the fifth Surah of the Glorious Qur’an. This Surah was revealed in Madinah and it contains 120 Ayahs. It is said to have been revealed during Hajjatul Widah or the last Hajj performed by the Holy Prophet (s.a.w.s.). As per “Manarij” any Surah is called Madani if it was revealed after the Hijrat although it may not be revealed in Madinah. The Surah discusses the important matter of Wilayat or the succession, the Trinity of the Christianity, resurrection and the Day of Judgment, questioning of the prophets about their people or Ummah, complying the commitment, collective justice, testifying as a witness, sanctity of murdering any human being unjustly including the first murder of the son of Hazrat Adam, Habeel by his brother Qabeel, explanations of the halal and haram food, ablution or wuzu and tayammum. The Surah was named Ma’idah because it contains the narrations of special food requested by the companions of Hazrat Eisah to be delivered from sky by All-Mighty Allah.

Ayah 1 to 10: Allah directs the believers to stand by their contracts and obligations. Then the details of Hajj are provided including a warning not to disrespect the “Signs” of Allah. Believers are advised to “co-operate with each other in righteousness and piety, not in sin and hostility” and warned to fear Allah as He is Stern in His retribution. The unlawful things are specified which includes blood, pork and animals improperly slaughtered. The Coronation of Imam Ali (a.s.) at Ghadeer-e-Khumm which was followed by the famous Ayah: “On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion!” Marriage with the “People of the Book” is explained. Ablution or Wuzu has been described in detail as: “Believers, when you are about to pray, wash your face and your hands along with the elbows and Wipe your Head and your Feet to the ankles.” Similarly, the allowability and procedure of Tayammum is described. Allah does not want believers to suffer hence He has provided facilities to His servants. The importance of bearing witness has been emphasized and that hostility with any one may not lead us to be unjust. Allah has promised forgiveness and a great reward to the righteously striving believers.

Ayah 11 to 20: Allah reminds the believers about His favors and gifts to elevate and strengthen their spirituality, instill thankfulness and stability to face adversity. In Ayah 11, Allah reminds the believers when a group of people were about to harm them and Allah failed their attempt. There are many interpretations about the incidence. Someone relates it to the event of “Batan Nakhal” when Khalid bin Walid along with the pagans planned to attack the Noble Prophet (s.a.w.s.) and he became aware of the plot, shortened the prayer. Then Allah describes His covenant with Children of Israel and how they had deviated from the covenant. Further, He rejects the Christian belief that Hazrat Ei’sah was God, and says: “(Muhammad), ask them “Who can prevent Allah from destroying the Messiah, his mother and all that is in the earth?” On the same lines, He negates the notions of the Jews and Christians who call themselves the “beloved sons” of Allah, and says: (Muhammad), ask them, “Why does Allah punish you for your sins? In fact, you are mere human beings whom He has created.”

Ayah 21 to 30: Hazrat Musa (a.s.) first reminded his people to remember Allah’s favors on them and advises them to enter the Promised Land, but as usual they had excuses saying that a giant race of people was living there and they will not go unless those people vacate the land. Two God-fearing men on whom Allah had bestowed favors told them: “Proceed through the gates and when you enter the city you will be victorious.” But the children of Israel continued their stubbornness and asked Hazrat Musa (a.s.) to go with his Lord (Allah) in the land before they will enter the land. Hazrat Musa said: “Lord, I can speak for myself and my brother (Harun); keep us away from evil-doers.” Allah punished them by prohibiting them from entering the land for forty years. Then Allah narrates the story of the sons of Hazrat Adam (a.s.). Each one of them offered a sacrifice. Allah accepted the sacrifice of Habeel and rejected that of Qabeel, who threatened to kill Habeel. Habeel said that Allah only accepts the offerings of the pious ones. He said, “Even if you try to kill me, I certainly shall not try to kill you. I have fear of Allah, the Lord of the creation. I would prefer you to take the responsibility for both our sins and thus become a dweller of Hell; this is what an unjust person deserves.”  

Sources used:

Translations of Glorious Qur’an                                            By: S.V.Mir Ahmed Ali & Agha Pooya Yazdi

                                                                                           By: Ayat Allah al-Uzma Nasir Mukaram Shirazi

                                                                                           By: Muhammad Sarwar

SHAYKH NASIRUDDIN TUSI (R.A.)

Khawja Muhammad Ibn Muhammad Ibn Hasan Tusi, better known as Nasir uddin Tusi, was born in Khorasan-Tus in the year 385 A.H. and died in 460 A.H. in al-Kazimiyyah, Baghdad. He was a man of unique and distinct capabilities; he was an architect, astronomer, biologist, chemist, mathematician, philosopher, physician, scientist, theologian, and Marja Taqleed.

From time to time there appeared in the Islamic world certain outstanding personalities whose names shone like brilliant stars. People were benefitted by their light according to their merits and capabilities. Among those few, Shaykh Nasiruddin Tusi tops the list. He has become immortal by sincerely sacrificing his life in search of knowledge and spread of Islamic teachings.

He acquired knowledge, among others, from imminent scholars like Shaykh Mufid and Sayyid Murtaza. After completing his studies, he started delivering lectures on Islamic Jurisprudence and Principles drawing more than 300 students at times. After the demise of his teacher Sayyid Murtaza, he became the central figure in Shiah world.

He had written 150 books in Persian and Arabic and became one of the Muslim scholars who had written the largest number of books. His library contained 400,000 books. Halaku Khan was impressed by his knowledge and patronized him and pardoned numerous scholars on his recommendations.

When first Seljuk king Tugril Beg invaded Baghdad in 436 AH, he destroyed the Shiah Public Library and burnt the books of Shaykh Tusi and plundered his house. Let the history decide the difference between Halaku Khan, who mercilessly slaughtered the human beings, and Tugril Beg, who mercilessly burnt the rare books of knowledge!

Shaykh Tusi moved to Najaf al-Ashraf and laid the foundation stone of a Centre of Knowledge which is still a Centre of Shiah religious study.

Shaykh Tusi had the honor of writing two of the four “The Great Shia Books of Traditions” e.g. Tahzeeb al-Ahkaam and al-Istibsaar”. The other two were Usul al-Kaafi by Allama Yaqub al-Kulayni and “Man la Yahzar al-Faqih” by Allama Babuyah al-Saduq. Apart from these two books, he had written 150 books in Persian and Arabic, some of the famous ones are the following:

·         Kitab al Shakal al-Qatta; a five volume summary of Trigonometry

·         Al-Tazkira fi ilm al-Hayah; a memoire on the science of Astronomy

·         Akhlaq e Nasri; a work on ethics

·         Al-Risala al-Asturlabiyah; a treatise on astrolabe

·         Ilkhanic Tables; A major Astronomical Treatise

·         Sharhe al-Isharat; Commentary on Avicenna’s Isharat

·         Awsaf al-Ashraaf; a short mystical-ethical work

·         Tajrid al-Itiqad; A commentary on Shia Doctrine

·         Tenets of Islam; Roots of Islam

Thazeeb al –Ahkam: The title may be translated as “The Refinement of Laws” which relates to the “Furu” or Branches of Islam. He had stated in the introduction of the book that there were many traditions which were conflicting and confusing, hence the reason of compiling the book. The book is divided into chapters or “kutub” and the chapters into sections or “abwab”.

The chapters are: al-Tahara, al-Salat, al-Zakat, al-Hajj, al-Qadaya wal Ahkam, al-Makasib, al-Tijarat, al-Nikah, al-Itq wal Tadbir, al-Ayman wal Nuzur wal-Kaffarat, al-Faraiz wal Mawaris, al-Hudud, and al-Diyat.

Shaykh Tusi’s work, the collection of correct traditions, preserved the Shiah Laws.

Al-Istibsar: After the publication of “Tahzeeb al-Ahkam”, his friends expressed their opinion that it was a voluminous work and that there should be a reference book which will be of great help to the beginners as well as for the more learned scholars. Shaykh Tusi responded as: “ ….therefore they asked me to summarize it, to begin each section with an introduction to what I relied on for the legal decisions and the traditions therein; then I should follow with those decisions with those which they disagree and explain the reconciliation between the two without leaving out anything influential.”

As we can see from Shaykh Tusi’s introduction, that al-Istibsar is a summary of Tahzeeb al-Ahkam. Not many traditions were used in it and the explanations were also concise and brief.

Al-Kulayni’ s al-Kafi was the first major collection of Traditions about “Usul”. The process continued with Shaykh al-Saduq “Man la Yazhar al-Faqih, but Shaykh Tusi’s works were the high point in the process of collection of Traditions.

These three authors and their four major works of Traditions present generally consistent picture of Shiah Islamic legal thinking.

Sources used:

Tahdhib al-Ahkam & al-Istibsar                                                              by I.K.A. Howard

Nasir al-din Tusi & his socio-political role in thirteenth century            b y Abbas Ali Shameli

WIKIPEDIA

IMAM ALI (A.S.)'S SERMON WITHOUT LETTER "ALIF" - ARABIC TEXT

 طالب (عليه السلام) و خطب خطبة طويلة تشتمل على الثناء على الله تعالى و الصلاة و السلام على نبيه محمد بن عبد الله بن عبد المطلب (صلى الله عليه و على آله و سلم) و هي خالية من بدايتها الى نهايتها من ذكر حرف "الأليف" (الممدودة) و هي كما يلي:-

 حمدت من عظمت منته، و سبغت نعمته، و سبقت غضبه رحمته، و تمت كلمته، و نفذت مشيته، و بلغت حجته (قضيته)، و عدلت قضيته. حمدته حمد مقر بربوبيته، متخضع لعبوديته، متنصل من خطيئته، معترف بتوحيده، مستعيذ من وعيده، مؤمل من ربه رحمة (مغفرة)  تنجيه، يوم يشغل كل عن فصيلته و بنيه، و نستعينه و نسترشده و نستهديه، و نؤمن به و نتوكل عليه. و شهدت له تشهد عبد مخلص موقن، و فردته تفريد مؤمن متق و وحدته توحيد عبد مذعن، ليس له شريك في ملكه و لم يكن له ولي في صنعه؛ جل عن مشير و وزير، و تنزه عن مثل وعون و معين و نظير، علم فستر و بطن فخبر، و نظر فجبر، و ملك فقهر؛ و عصي فغفر، و عبد فشكر، و حكم فعدل، و تكرم و تفضل،. لن يزول و لم يزل، ليس كمثله شيء، و هو قبل كل شيء و بعد كل شيء رب متفرد بعزته، متمكن بقوته، متقدس بعلوه، متكبر بسموه، ليس يدركه بصر و لم يحط به نظر، قوي منيع، بصير سميع، حليم حكيم، رؤوف رحيم، عجز عن وصفه من وصفه، و ظل نعته من نعته، وصل به من نعمته من يعرفه، قرب فبعد، و بعد فقرب، يجيب دعوة من يدعوه، و يرزق عبده و يحبوه، ذو لطف خفي، و بطش قوي، و رحمة موسعة، و عقوبة موجعة، و رحمته جنة عريضة مونقة، و عقوبته جحيم موصدة موبقة (موثقة). 

و شهدت ببعث محمد (ص) عبده و رسوله، و نبيه و صفيه و حبيبه و خليله، صلة تحظيه، و تزلفه و تعليه، و تقربه و تدنيه، بعثه في خير عصر و حين فترة كفر، رحمة لعبيده و منة لمزيده، ختم به نبوته، و قوى (وضح) به حجته، فوعظ و نصح و بلغ و كدح، رؤوف بكل مؤمن رحيم، رضي ولي سخي زكي، عليه رحمة و تسليم و بركة و تكريم، من رب غفور رؤوف رحيم، قريب مجيب حكيم. 

وصيتكم معشر من حضرني بتقوى (بوصية) ربكم، و ذكرتكم بسنة نبيكم، فعليكم برهبة تسكن قلوبكم، و خشية تذرف دموعكم، و تقية تنجيكم يوم يذهلكم و يبليكم، يوم يفوز فيه من ثقل وزن حسنته، و خف وزن سيئته. لتكن مسألتكم  مسألة (سؤل) ذل و خضوع و شكر و خشوع، و توبة و نزوع، و ندم و رجوع، و ليغتنم كل مغتنم منكم صحته قبل سقمه، و شبيبته قبل هرمه فكبره و مرضه، و سعته قبل فقره و خلوته (فرغته) قبل شغله، و ثروته قبل فقره، و حضره قبل سفره، و حيته قبل موته، ثم يكبر و يهن و يهرم و يمرض و يسقم و يمل طبيبه و يعرض عنه حبيبه، و ينقطع عمره و يتغير لونه، و يقل عقله، ثم قيل: هو موعوك و جسمه منهوك، قد جد في نزع شديد، و حضره قريب و بعيد، فشخص ببصره و طمح بنظره و رشح جبينه و خطف عرنينه و سكن حنينه و جنبت نفسه و بكته عرسه و حفر رمسه و يتم منه ولده و تفرق عنه عدده (عدوه و صديقه)، و قسم جمعه و ذهب بصره و سمعه، و لقن و مدد، و وجه و جرد، و غسل و عري و نشف و سجي، و بسط له و هيئ، و نشر عليه كفنه، و شدد منه ذقنه، و قبض و ودع ، و قمص و عمم و لف و سلم و حمل فوق سرير و صلي عليه بتكبير بغير سجود و تعفير و نقل من دور مزخرفة و قصور مشيدة و حجر منضدة، فجعل في ضريح ملحود، ضيق مرصود، بلبن منضود، مسقف بجلمود، و هيل عليه عفره و حثي عليه مدره، فتحقق حذره، و تخفق صدره، و نسي خبره، و رجع عنه وليه و صفيه و نديمه و نسيبه و حميمه، و تبدل به قرينه و حبيبه، فهو حشو قبر و رهين قفر، يسعى في جسمه دود قبره، و يسيل صديده في منخره على صدره و نحره، تسحق تربته لحمه و ينشف دمه و يرق عظمه و يقم في قبره حتى يوم حشره و نشره، فينشر من قبره و ينفخ في صوره و يدعى لحشره و نشوره، فثم بعثرت قبور و حصلت سريرة في صدور و جئ بكل نبي و صديق و شهيد و نطيق، و وقف لفصل حكمه عند رب قدير بعبيده خبير بصير، فكم من زفرة تضفيه و حسرة تنضيه (تقصيه)، في موقف مهول و مشهد جليل، بين يدي ملك عظيم، بكل صغيرة و كبيرة عليم، يلجمه عرقه و يجفوه قلقه، فعبرته غير مرحومة و صرخته (حجته) غير مقبولة، و برزت صحيفته و تبينت جريرته، و نطق كل عضو منه بسوء عمله، فشهدت عينه بنظره و يده ببطشه و رجله بخطوه و جلده بلمسه و فرجه بمسه، و يهدده منكر و نكير، و كشف له حيث يسير، فسلسل جيده و غلت يده و سيق يسحب وحده، فورد جهنم بكرب و شده، فظل يعذب في جحيم، و يسقى من حميم، يشوي وجهه و يسلخ جلده، يضربه زبانيته بمقمع من حديد، و يعود جلده بعد نضجه كجلد جديد، يستغيث فتعرض عنه خزنة جهنم، و يستصرخ فيلبث حقبة بندم، فلم يجده ندمه، و لم ينفعه حينئذ ندمه. نعوذ برب قدير من شر كل مصير، و نطلب منه عفو من رضى عنه، و مغفرة من قبل منه، فهو ولي سؤلي و منجح طلبتي، فمن زحزح عن تعذيب ربه سكن في جنته بقربه و خلد في قصور مشيده، و ملك حور عين و حفدة، و طيف عليه بكؤوس و سكن حضير فردوس، و تقلب في نعيم، و سقي من تسنيم و شرب من عين سلسبيل ممزوجة بزنجبيل، مختومة بمسك و عبير، مستديم للسرور و مستشعر للحبور، يشرب من خمور، في روضة مغدق ليس يصدع من شربه و ليس ينزف، هذا منقلب من خشى ربه و حذر ذنبه و نفسه، و تلك عقوبة من عصى منشئه و سولت له نفسه معصية مبدئه، ذلك قول فصل، و حكمة حكم عدل، قص قصص، و وعظ نص، تنزيل من حكيم حميد، نزل به روح قدس مبين (متين) من عند رب كريم على نبي مهتد مهدي رشيد رحمة للمؤمنين، مبين من عند رب كريم، و سيد حلت عليه سفرة، مكرمون بررة. 

عذت برب عليم حكيم، قدير رحيم، من شر عدو و لعين رجيم، فليتضرع متضرعكم، و يبتهل مبتهلكم، و يستغفر رب كل مربوب لي و لكم.

ثم قرأ بعدها قوله تعالى: {تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين } (القصص: 83).

  

THE "GATEWAY OF KNOWLEDGE", IMAM ALI (A.S.)'S SERMON WITHOUT LETTER "ALIF)

One day, a heated discussion went on among Arabs and Muslims during which it was agreed that there is no alphabet that recurs in speech more often than “Alif”. It was then the “Orator of the Pulpit of Salooni” stood up and delivered a long sermon in which the alphabet “Alif” was not used. The English translation is appended below while the Arabic text is attached:

I praise the One Whose boon is great, whose blessing overwhelms, whose mercy is faster than His anger, the One whose word is perfect, whose will is affected, whose argument (issue) is wise, whose case is just. I praise Him like one recognizing His Godhead, submissive while adoring Him, dissociating himself from his sin, recognizing His Unity, seeking refuge with Him against His warning, hopeful for the mercy (forgiveness) of his Lord that saves him [from the Fire] on a Day when everyone will be distracted even from his offspring and tribe. We seek His help, guidance and directions. We believe in Him and depend on Him. I have testified to Him as a sincere and convinced servant/slave; I recognize His Uniqueness as a pious believer, and I have recognized His Unity like a submissive servant/slave. He has no partner in His domain; He relies on none in doing whatever He does. He is exalted above having an adviser or a vizier. He is above using a model or an assistant or a helper or a peer. He knows, so He covers; He is acquainted with the innermost, so He is most familiar [with our intentions]. He cast a look, so He assisted; He owns everything, so He subdues. He is disobeyed, yet He forgives; He is adored, so He thanks. He rules, so He affects justice, and He is generous and grants favors. He shall never come to an end, and He has always been as He is; there is nothing like Him. He, first and foremost, is a unique Lord in His exaltation, able through His might, holy through His sublimity, proud of His Majesty; no (mental) vision can realize Him, nor can anyone ever see Him. He is strong, invincible, seeing, hearing, clement, wise, affectionate and kind. One who attempts to describe Him can never do so; one who attempts to describe His attributes can never do so [either]. His blessing reaches those who get to know Him: He is near, so He is far [above mental or physical vision]; He is far yet He is near [closer to us than anything else]. He responds to the call of those who call on Him; He sustains His servant and surrounds him with His love; His niceties are hidden [from our comprehension]; His power is mighty; His mercy is wide; His penalty is painful; His mercy is a broad and a Garden of grandeur (Paradise); His punishment is Hell filled with horrors and chains.  I have testified that He sent Muhammed (ص) as His servant and messenger, prophet, chosen one, loved one, friend, a link [with the Almighty] that grants him [Muhammed] fortune, bringing him closer to Him, elevating him, granting him nearness and closeness [to the Almighty]. He sent him during a good (opportune) period of time, when there was disbelief, as mercy for His servants and a boon for more. Through him He sealed His prophetic messages, strengthened (explained) His argument. So he admonished, advised, conveyed the message and worked hard [for people. He was, affectionate towards every believer, merciful, easy to please, the friend of anyone who is generous and pure: mercy, salutation, blessing and honor be with him from a forgiving, affectionate, kind, near, responsive and wise Lord.  I have admonished you, O folks who are present here with me, to be pious (as your Lord has admonished) towards your Lord, and I have reminded you of the Sunna of your Prophet; so, take to awe that calms your hearts, fear that draws your tears, piety that saves you on a Day which will puzzle your minds and put you to the test, a day in which one shall win if the weight of his good deeds is heavy while that of his sins is light. Let your plea be in humility and surrender, appreciation and submission, repentance and dissociation [from sin], regret and return [to righteousness]. Let everyone of you seize the opportunity when he is healthy before the time when he is sick, when he is young before he is aged, old and sick, [the opportunity] of his ease before he is poor, of having free time before he is busy, of being wealthy before being impoverished, of being present at home before he is away traveling, of being alive before his death. He shall grow old, become weak, aged, sick, ailing, so much so that even his doctor is fed-up with him, even those who love him turn away from him. His lifespan will have come to an end. His color of complexion is changed. His mental power is decreased, so it is said that he is ailing and his body is failing. He is having a hard time as he finds himself suffering from the throes of death: He is attended by those who are close and who are distant. He gazes his looks, yearns as he turns his eyes, his forehead sweating, his [physical] senses being snatched away from him [one by one]. His sighs are now silent, his soul has departed, so he is mourned by his wife. His grave is dug, his children are now orphans, those who were around him (his friends or foes) are now dispersed from around him. What he had accumulated (legacy) has now been divided [among heirs]. Gone now are his faculty of seeing and hearing; so he receives Talqeen; he is stretched [on the ground] and directed [towards the Qibla]. He is stripped of his clothes, bathed, in the nude, dried then directed [towards the Qibla]. Something has been spread on the floor for him as his shrouds are being prepared. His chin has been tied, his soul has already departed from his body and he has been bidden farewell by all. He is now shrouded, his head wrapped, so is his body, and he has been handed over [for burial]. He is carried in a wooden box (coffin); his funeral prayers have been performed with Takbir but without prostration or the rubbing of the forehead. He is taken away from a decorated abode [this life], from well built mansions and chambers topping each other, so he is now in an enclosure of a grave which is very narrow and separated from others; it is built with baked clay on top of each other and is sealed with a rock. Dust has been healed on him, so he now is sure about that of which he was warned; his chest is now heavy; he is now a thing of the past. His friends, chosen ones, companions, in-laws and close friends have all left him behind. His company and loved ones are now changed, for he is now nothing but the filling of a grave and the pawn of a waste: Worms crawl all over his body, his pus drips from his nostrils on his neck and chest. Soil crushes his flesh as his blood dries and bone decays. He remains in his grave till the Day when he is herded with others and is given a new life; so, he is taken out of his grave. His trumpet is blown, he is called on to gather with others and stand trial. Graves are scattered around, the innermost in the hearts are recorded and calculated. Every prophet, Siddiq, martyr, anyone who speaks is brought and made to stand for the final judgment of an Able God Who is fully knowledgeable of His servants, seeing [all what they do]. Countless exhalations engulf him, sighs fade him (distance him), in a horrific position and an awesome scene before a Great King Who knows about everything small and big. He is reined by his sweat, his worry crushing him, yet his tear has none to feel sorry for, his scream (defense) is not accepted. His record of deeds is brought, his innermost becomes visible, and every part of his body now speaks of his wrongdoings: His eyes testify about what he had seen, his hands about whom he beat, his legs about where he had gone, his skin about what he had contacted, his private parts about with whom he had had intercourse. He is threatened by Munkir and Nakir; and it is unveiled for him where he is heading; so his neck now is tied with chains and his hands are cuffed. He is taken alone, dragged and brought to Hell as he is in a great distress and hardship. He remains in the torment of hell given to drink of very hot pus that grills his face and separates his skin from his body. He is beaten by the torture angels of hell with iron clubs. His skin returns again and again anew after having been baked. He cries for help, yet even the angels in Hell turn away from him. He pleads for mercy, so he stays for a while regretful, yet he finds none to care about his regret. His regret will then be in vain.  We seek refuge with an Able Lord from the evil of any final end such as this, and we plead for forgiveness similar to that of one with whom He is pleased and for an overlooking similar to that of one whose good deeds He has accepted; for He is my Master, ultimate pursuit and the one Who grants success to what I seek. Surely one who is pushed away from the torment of his Lord shall reside in Paradise near to Him and remain forever in well built mansions, having huris with large lovely eyes and servants. He is given to drink of fresh cool water mixed with ginger and sealed with musk and fragrance that perpetuates happiness and provides the sense of pleasure. He drinks of wines in an orchard filled with all types of pleasures, wine that does not cause any headache to one who drinks it, and it never runs out; such is the ultimate end of one who fears his Lord, who is on guard about his sin, about the insinuations of his nafs (self), and that was the penalty of one who opposes the [sinless] way [in which] he was created, the one whose evil self decorates for him to do what is against his nature. Such is the final judgment and the ruling of One Who is just: He narrated parables, admonished through texts, revealed revelations from a Praiseworthy Wise One, revelations which He descended with a clear (able) Holy Spirit [arch-angel Gabriel] from a Glorious Lord unto a Prophet who is rightly guided and who guides others, one who shows others the right way, a mercy to the believers, clearly from a Great Lord, a master frequented by messengers (angels) who are honored and obedient [of their Lord].  I have sought refuge with a Lord Who is knowing, wise, able, merciful, from the evil of an enemy who is cursed and stoned; so, let everyone who pleads plead, and let everyone who seeks [favors of his Lord] seek and ask forgiveness of the Lord of lords for myself and for you all.  Having finished his miraculous sermon, the Imam (ع) recited this following verse of the Holy Qur'an: "We shall grant that (eternal) abode of the hereafter to those who intend neither high-handedness nor mischief on earth, and such end is (the best reward) for the righteous" (Qur'an, 28:83).

 Source used:                                                 DUAS.ORG

IMAM ALI (A.S.)'S DUA-E-KUMAIL - 2

My Nourisher! Have Mercy on the infirmity of my body, the delicacy of my skin and brittleness of my bones.

O Thou, Who originated my creation, and accorded my individuality, and ensured my upbringing and welfare and provided my sustenance, I beg You to restore Your favors and Blessings upon me as You did in the beginning of my life.

O My God! My Master! My Lord! And my Nourisher! What! Will You see me punished with the fire kindled by You despite my belief in Your Unity? And despite the fact that my heart is filled with pure knowledge of You and my tongue has repeatedly praised You and my conscience has acknowledged your love and despite my sincere confessions of my sins and my humble entreaties submissively made to Your Divinity?

Nay! You are far too generous to destroy one whom You have nourished and supported, or to drive away from Yourself one whom You have kept under Your protection or to scare away one whom You have given shelter, or to abandon in affliction to one You have maintained and to whom You have been Merciful.

I wish I have known O my Master my God! And my Lord! Will You inflict fire on the faces which have submissively bowed in prostration to Your greatness, or upon the tongues which have sincerely confirmed Your Unity and have always expressed gratitude to You or upon hearts which have acknowledged your Divinity with conviction or upon the minds which have accumulated so much knowledge of You until they became submissive to You, or upon the limbs which strove, at the places appointed for Your worship or to adore You willingly and seek Your forgiveness submissively.

Such sort of harshness is not expected of You as it is remote from Your Grace O Generous one!

O Lord! You are aware of my weakness to bear minor affliction of this world and its consequence and adversity affecting the denizen of this earth, although such afflictions are momentary, short lived and transient.

How then can I bear the retributions and punishments of the Hereafter, which are enormous and of intensive sufferings, of prolong period and perpetual duration, and which shall never be alleviated for those who deserve the same as those retributions will be the result of Your Wrath; and Your punishment which neither the heavens nor the earth can withstand and bear!

My Lord! How can a weak, insignificant, poor, humble and destitute creature of Your be able to bear them?

O my God! My Lord! My King! And Master! Which of the matters shall I complain to You and for which of them shall I bewail and weep?

Shall I bewail for the pains and pangs of the punishment or their intensity or for the length of the sufferings and their duration.

Therefore my Lord! If You subject me to the penalties of Hell in company of Your enemies and cast me those who merited Your punishment and tear me apart from Your friends and those who will be near to You, then my God, my Lord and my Master, though I may patiently bear Your punishments, how can I calmly accept being kept away from You?

I reckon that though I may patiently endure the scorching fire of Your Hell, yet how can I resign myself to the denial of Your pity and clemency? How can I remain in fire while I have hopes of Your forgiveness?

O my Lord! By Your honor truly I swear that if You allow my power of speech to be retained by me in the Hell, I shall among its inmates cry out bewailing unto You like the cry of those who have faith in Your kindness and compassion.

And I shall bemoan for You for being deprived of nearness to You the lamentation of those who are bereaved, and I shall keep on calling unto You: “Where are You O friend of the believers! O You is the last hope and resort of those who acknowledge You and have faith in Your clemency and kindness; O You who are the helper of those seeking help! O You are dear to the hearts of those who truly believe in You! And O who is the Lord of the Universe.

My Lord! Glory and praise be to You, would You wish to be seen disregarding the voice of a Muslim bondman, incarcerated in the Hell for his disobedience and imprisoned within its pits for his evil doing and misdeeds, crying out to You the utterance of one who has faith in Your Mercy and calling out to You in the language of those who believe in Your unity and seeking to approach You by means of Your epithet  “the Creator, the Nourisher,  the Accomplisher, and the protector of the entire universe.

My Lord! Then how could he remain in torments when he hopefully relies upon Your past forebearance, compassion and Mercy?

And how can fire cause him sufferings when he hopes for Your Grace and Mercy and how can its roaring flames char him when You hear his voice and see his plight? And how can he withstand its roaring flames when You know his flairness? And how can he be tossed about between its layers when You know his sincerity? And how can guards of Hell threaten him when he calls out to You?

“My Lord”, and how would You abandon him therein the Hell when he has faith in Your Grace to set him free?

Alas! That is not the concept held by us for neither You nor Your Grace such a reputation nor does it resemble nor that which You have awarded by Your kindness and generosity to those who believe in Your Unity.

I definitely conclude that had You not ordained punishment for those who disbelieved in You and had You not decried Your enemies to remain in Hell, You would have made Hell cold and peaceful there and there would have not been a place or abode for any one in it, but sanctified by Your Names, You have sworn to fill the Hell with the disbelievers among the Jinn and mankind together and to place forever Your enemies therein.

And You, exalted be Your praises, had made manifest, out of Your generosity and kindness that a believer is not like unto him as an unbeliever.

My Lord! My Master! I, therefore implore You by that power which You determine and by the decree You have finalized and ordained by which You have prevailed upon whom You have imposed it, to bestow upon me this night, this very hour the forgiveness for all the transgressions I have been guilty of , for all the sins I have committed, for all the loathsome acts that I have kept secret, and for the evils done by me, secretly or openly, in concealment and outwardly, and for evil action that You have ordered the two noble scribes to confirm whom You have appointed to record all my actions and be witness over me along with the limbs of my body, while observe over me besides them  and was to those acts which were concealed from them? Which You in Your Mercy has kept secret and through Your kindness unexposed.

O Lord! O Lord! O Lord! O My God! My Lord! My King! O Master of my freedom, O You who hold my destiny and who is aware of my sufferings and poverty, O You who knows my destitution and starvation, O My Lord! O Lord! O Lord!  

I beseech You by Your Glory and Your Honor, by Your supremely high attributes and by Your Names to cause me to utilize my time, day and night, in Your remembrance, by engaging myself in serving Your cause, and let my deeds be such that as to be acceptable to You, so much so that all my actions and offering (prayers) may be transferred into one continuous and sustained effort and my life may take the form of constant and perpetual service to You.

O my Master! O upon whom I rely. O You unto whom I express my distress. O my Lord! My Lord! My Lord! Strengthen my limbs for Your service and sustain the strength of my hands to persevere in Your service and bestow upon me the eagerness to fear You and to constantly serve You.

So that I may lead myself towards You in the field with the vanguard who are in the fore rank and be swift towards You among those who hasten towards You and urge eagerly to be near You and draw myself towards You like them who sincerely draw themselves towards You and to fear You like the fear of those who believe firmly in You and thus I may join the congregation of the faithful congregated near You (for protection).

O Allah! Whosoever intends evil against me, let ill fall upon him and frustrate him who plots against me and assign for me a place in Your presence with the best of Your bondsmen and nearer abode to You, for verily that position cannot be attained except through Your Grace and treat me benevolently, and through Your Greatness extend Your Munificence towards me and through Your Mercy protect me and cause my tongue to accentuate Your remembrance and my heart filled with Your love and be liberal to me by Your Gracious response and cause my evil to appear fewer and forgive me my errors for verily, You have ordained for Your bondsmen Your worship and hidden them to supplicate unto You and have assured them of Your response.

So my Lord! I look earnestly towards You and towards You, I have stretched forth my hands therefore, by Your Honor, respond to my supplication and let me attain my wishes and, by Your Bounty, frustrate not my hopes and protect me from the evils of my enemies, from the Jinn and mankind, O You who is readily pleased, forgive him who owns nothing but supplication for You do what You Will O You! Whose Name is remedy (for all ills) and Whose remembrance is a sure cure for all ailments and obedience to Whom makes one self sufficient; have Mercy on one whose only asset is hope and whose only armor is lamentation.

O You! Who perfects all Bounties and Who wards-off all misfortunes! O Light! Who illuminate those who are in bewilderment! O Omniscient! Who knows without acquisition of learning! Bless Muhammad (s.a.w.s.) and the Descendants (a.s.) of Muhammad (s.a.w.s.) and do unto me in accordance with that which befits You, and deal with me not in accordance to my worth.

May the Blessings of Allah be bestowed upon His Apostle and the Rightful Imams from his Descendants and His peace be upon them plentifully. 

ALLAMAH MUHAMMAD BAQIR MAJLISI (R.A.)

Allama Muhammad Baqir Majlisi (r.a.) was born in Isphahan, Iran in the year 1037 AH. His father was Muhammad Taqi Majlisi (r.a.).His entire family, including two brothers and the sisters, were enlightened ones.

Ahmad Khurasani was a friend of Muhammad Taqi Majlisi, his father. One night Ahmad Khurasani dreamed that he entered a house and saw the Holy Prophet (s.a.w.s.), Imam Ali (a.s.) and imam-e-Zamana sitting when Taqi Majlisi entered the room holding a bottle of rose water. He sprinkled it on the sacred gathering and returned in the adjoining room. When he returned, he was carrying a baby in his arms. He sat in front of the Holy Prophet (s.a.w.s.) and said: “O Prophet of Allah, please pray for this child that he propagates Faith among people.” He prayed and gave the baby to Imam Ali to do the same. Imam Ali (a.s.) prayed and gave the baby to Imam-e-Zamana (a.t.f.), who after praying gave the baby to Ahmad Khurasani. He took the baby in his arms and was praying when he woke up from the dream. He travelled to Isphahan and met his friend Taqi Majlisi, who informed him about the birth of Baqir Majlisi. Taqi Majlisi was delighted to know about his friend’s dream about Baqir Majlisi.

Taqi Majlisi was also a very pious man who performed late-night prayers (Tahajjud). One night, after Tahajjud prayers he felt that whatever he wished for at that time Allah would bestow it on him. He also started pondering whether he should wish for worldly favors or for the spiritual advancements. At that moment he heard the cry of Muhammad Baqir from the cradle and he prayed: “O Allah for the sake of Muhammad (s.a.w.s.) and Ale Muhammad (a.s.) make this child the propagator of the Faith and bestow all Your blessings on him.”

Allama Majlisi started taking lessons from his father at the age of 4. At that tender age, he had a clear understanding of Allah, the Heaven and the Hell. He even started reciting Tahajjud Prayers and went to the mosque for the morning prayers. Taqi Majlisi was the first person who started the noble task of collecting the traditions of Ahlul Bayt (a.s.) soon after the establishment of Safavid Dynasty in Iran. Baqir Majlisi followed into his father’s foot-steps and soon he was well known in the scholastic circles. Within a short time he acquired a very high level of learning which was evident from his brilliant and bright face. Mullah Sadra awarded him the “Ijaza” (certificate of proficiency) at the age of 14. He had received instructions from 21 mentors including Shaykh Hur al-Amili, Mullah Saleh Mazandarani etc.

In 1098 AH, he was appointed “Shaykh al Islam” Chief Religious Leader in Isphahan by Shah Sulayman Safavi. It was the highest religious and executive authority at that time. He had an opportunity to dispense justice and look after the poor populace.

In a very short time, he acquired competence in grammar, oratory, principles of Fiqh and other related disciplines. His thirst for knowledge was proverbial. In very early youth he was in the first echelon of teachers in the Seminary (Hauza-e-Ilmia). He started leading the prayers in the local mosque and after his father’s death he used to lead the prayers at Masjid-e-Jameh, Isphahan and started giving lessons to the students in the mosque. The number of disciples in the jama’at used to touch a thousand at times.

Allama Majlisi’s most important field of interest was Tradition (Hadees). He became popular by his easily understandable style in which he summarized the Islamic essential doctrines for the common man. He was a prolific writer and had written over 100 books both in Arabic and Persian.

Some of his most famous books are:

1.       Ocean of Light (Bihar ul Anwar) in 12 volumes-Life history of the Imams

2.       Reality of Certainty (Haqq ul Yaqeen)

3.       The Mirror of Intellect (Mir’at ul Uqool) a 26 volume commentary on authenticity of hadees

4.       The Shelter of the Upright People (Malazul Akhyar) a 16 volume commentary

5.       Provisions of Hereafter (Zaad ul Ma’ad)

6.       A Gift for the Pilgrims (Tuhfat ul Za’ir)

7.       Essence of Life (Aynul Hayat)

8.       Hilayatul Muttaqeen

9.       Al- Fara’edal Tarifah

10.   Hayat-ul-Quloob (Life of the hearts) 8 Volumes

Some of his disciples were:

1.       Mulla Abd Allah Ardbeli

2.       Mulla Muhammad Bin Hasan Isphahani

3.       Sayyid Niamat Allah Jaza’iri

4.       Mirza AbdAllah Effendi

5.       Mulla Muhammad Bin Yahiya Noori

He died in Isphahan in the year 1111 AH at the age of 77 years.

In the Shia world, Allama Majlisi is remembered as “Baab al Aa’Imma”

Sources Used:   Islam-Laws, WIKIPEDIA

SAYYID RAZI (R.A.), THE COMPILER OF FAMOUS NAHJUL BALAGHAH

Sayyid Razi’s name was Abul Hasan Muhammad ibn Al-Hussayn Al-Musawi, known in Arabic as al-Sharif al-Razi, in Persian as Sharif Razi or Sayyid Razi. He was born in 359 AH in Baghdad. He wrote several books, but the most important one was “Nahjul Balagha”, a compilation of the sermons and sayings of the Commander of the Faithful Imam Ali (a.s.). His father Abu Ahmad Hussayn was fifth in line of descent from Imam Musa al-Kazim (a.s.) and held the prestigious position of “Naqib al Nuqaba”, a responsibility which required the management of the affairs of Sadaat (Prophet’s descendants). He died in 396 AH and was buried in the shrine of The King of Martyrs, Imam Hussayn (a.s.). On his death, Sayyid Razi became the “Naqib al-Nuqaba” and held the position till his death.

His mother, Fatima also traced her lineage to Imam Zain al-Abedin (a.s.). She was a pious and noble lady and was held in high esteem by scholars and notables. She requested the famous scholar Shaykh Mufid (r.a.) to write a book on the religious ethics pertaining to the women. Shaykh Mufid had written the book Ahkam al-Nisa. She died in Baghdad in 385 AH.

His elder brother, Sayyid Murtaza was a great theologian and a poet. His work is still being published in Cairo and Beirut and formed the part of Arabic literature in universities of those two cities.

According to Ibn Abi al-Hadid in Sharah Nahjul Balagha, Shaykh Mufid (r.a.) saw a dream in which he saw that a lady appearing to be the Lady of Paradise Hazrat Fatima Zahra (s.a.) came in his mosque with two small boys and asked him to teach them fiqh. Next day, the mother of Sayyid Razi and Sayyid Murtaza brought them and asked him to teach them Islamic sciences. The two brothers soon mastered different branches of Islamic sciences under Shaykh Mufid and other scholars of Baghdad.

Sayyid Razi’s genius came to the notice of his family and teachers at very young age. He started composing poetry at 9. He went to different teachers for different faculties and most of his teachers were eminent scholars and writers of Arabic. He started teaching at the age of 17 when he himself was a student. He completed his education at the age of 20. Very soon he acquired fame as a scholar, commentator of the Noble Qur’an, thinker and a poet. In those days, because of the environment of tolerance, students will go to Sunni and Shia teachers. Some of his teachers were Sunni and Mu'tazeli. He started teaching from early age and started his own school which blossomed into a huge educational institution named “Dar al Ilm”. It consisted of many buildings providing residential quarters to the deserving students. Students graduating from here started teaching at other schools as well.

Sayyid Razi lived a brief but highly fruitful life. So great his contribution to the Islamic sciences that a study of his life and works requires an analysis of almost all works on history, biographies and literature written since 5^th Century AH.

Peak of Eloquence:  Sayyid Razi compiled this collection of the sacred sermons and sayings of the Commander of the Faithful, the Gateway of Knowledge whose City was the Holy Prophet (s.a.w.s.) and the Orator of the Pulpit of “Salooni” Imam Ali (a.s.) over a thousand years ago.  It can be said about the book that it is under the Holy Qur’an but above the work of Allah’s creatures. It has been translated in the following languages:

English translation of Nahjul Balaghah is Peak of Eloquence.

French translation is La Voie de leloquence by Sayyid Attia Abul Naga

Romanian translation is Nahj al-balagha/Calea Vorbirii by George Grigore

German translation is Pfad der Eloquenz by Fatima Ozoguz

Russian translation is Put Krasnorechiya by Abdul Karim Taras

Spanish translation is La cumber de la elocuencia by Muhammad Ali Azaldura-Morales

Urdu translation first by Tanzimul Makatib Lucknow and Mahfooz Book Agency Karachi

Ibn Abi al-Hadid had written commentary on Nahjul Balagha in 20 volumes.

Abul Hakim al-Mu’allim had collected Sayyid Razi’s poetic works in 5^th century AH. His Diwan consisted of 16300 verses.

Sayyid Razi died in the month of Muharram 406 AH at the age of 45 and was buried in Kazimain, Iraq.

Some of his other books are:

Talkhis al-Bayan an Majazat al-Qur’an

Haqaiq al-Ta’wil fi Mustahabih al Tanzil

Ma’nil Qur’an

Nahj in Majazat al-Athar al-Nabawiyyah

Sayyid Razi’s only son was Abu Ahmad Adnan was also a prominent scholar of his time and after the death of his uncle Sayyid Murtaza was entrusted with the post of Naqib al Nuqaba.

Sources used:

Islamic Laws.com

Imam Reza Network

WIKIPEDIA