AYATAL KURSI - PART TWO (AYAHS 256 & 257 OF SURAH AL-BAQARAH)

Ayatl kursi Part one dealt with the Unity of Allah, His Pure Essence and Attributes.

Ayahs 256 and 257 are stated below:

“There is no compulsion in the religion; truly the right way has become clearly distinct from error; therefore, whoever disbeliefs the rebels  (false deities) and believes in Allah, he indeed has laid hold on the strongest handle, for which there is no break off; and Allah is All-Hearing, All-Knowing. Allah is the Guardian of those who believe; He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are the rebels, they take them out of the light into the darkness. They are the inmates of the Fire in it they abide forever.”

Religion is faith and belief, it is a matter of conscience, and such a thing cannot be created by coercion and compulsion. One may force someone to do a certain physical action against his will, but he cannot be forced to believe against his will. Belief follows reason and understanding; and nothing but reason and understanding can create it.

In Islam, man is invited to investigate the “Roots of Islam” before accepting the faith. Roots of Islam are Unity of Allah, the Justice of Allah, the Prophet hood; Allah sent 124,000 prophets to guide the humanity, the last one being the Noble Messenger (s.a.w.a.s.), the Imamate to continue the guidance by interpretation of the Last Message; the Glorious Qur’an, and narrating the authentic Traditions of the Noble Messenger (s.a.w.a.s.), and lastly the concept of accountability on the Day of Resurrection and Judgment.

After a man has thoroughly understands Islam by scrutinizing the Roots of Islam, testifies the Shahadah, he has laid hold on the unbreakable and strongest handle. To practice Islam, one needs the correct guiding principles as practiced by the Noble Messenger (s.a.w.a.s.) and his Pure Infallible Progeny (s.a.). This is provided by the “Furu-e-Deen” or Branches of Islam. These are Salat, Fasting, Hajj, Zakat, Khums, Jihad, Amre bil Maruf, Nahianil Munkar, Tawalla, Tabarra.

The reason for the revelation of Ayah 256 was that there was a man from Madinah named Abu Haseen who had two sons. Some of the merchants who were Christian used to invite them to Christianity while transacting business with them. The boys were seriously influenced by them. He went to the Noble Messenger (s.a.w.a.s.) and requested him to bring back his sons. At that time Ayah 256 was revealed and manifested this fact that there is no compulsion in accepting the religion. This Ayah seriously answers those people who insist that Islam was spread by the force of sword and martial power.

As for the Ayah 257 which says, “Allah brings them out of the darkness into the light and the guardians of disbelievers take them out of light into the darkness.”, it may be said that man in his creation has the light of natural faith; it is a general light which needs details and particularization but he is in darkness about the detailed knowledge and good deeds. When the believer acquires the correct faith, he goes out from the darkness into the light of knowledge and good deeds. And the disbeliever, by his disbelief, goes out from the natural light into the darkness of disbelief and evil deeds. It is worth mentioning that Allah has used light as singular indicating that truth is One; and that false hood is used as plural exhibiting multifaced, diverse and variable.

                Sources:  Tafsir-e-Namoonah by Ayatullah Nasir Makarem Shirazi

                                  Tafsir al-Mizan by Ayatullah Muhammad Husayn Tabatabaei

AYATAL KURSI - PART ONE (AYAH 255 OF SURAH AL-BAQARAH)

Complete Ayatal Kursi consists of Ayahs 255 to 257 of the Surah al-Baqarah of the Glorious Qur’an. The importance and excellence of Ayatal Kursi may be assessed by a couple of traditions; The Noble Messenger(s.a.w.a.s.) was asked as to what was the best Ayah that was revealed to him and He (s.a.w.a.s.) replied “the Ayah of the “Chair” (Kursi).” Imam Ali (a.s.) said, “I have not spent a single night, since I heard it from the Messenger of Allah, without reciting it (Ayatal Kursi)”. The Infallible Imam Muhammad al-Baqir (a.s.)said , “The one who recites Ayatal Kursi once, Allah will remove one thousand unbecoming things from his worldly unbecoming affairs, the easiest of which is poverty, and one thousand unbecoming things from his (affairs) in the Hereafter, the easiest one among which is the pain of the grave.” (Bihar-al-Anwar volume 92 page 262)

Ayah 255 of Surah al-Baqarah states:

“Allah! There is no God but He, the Ever-Living, the Self-Subsisting (the Sustainer of all things); slumber seizes Him not, nor sleep; to Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is it that can intercede with Him save by His leave? He knows what is before them and what is behind them, while they comprehend nothing of His knowledge except what He wills. His Kursi (Knowledge) extends over the heaven and the earth; and preserving them both tires Him not; and, He is the Highest, the Greatest. “

The Ayah begins with the Pure Essence of Allah and continues with the subject of Unity, Asma-ul-Husna and His Attributes:

Allah! There is no God but He: Allah is the appellation of God which means the Essence which includes all the Attributes of Divine Perfection, Glory and Beauty.

Ever Living and Self-Subsisting: It is evident that life for Allah is the real life, because His life is the same as His Essence, His Knowledge and His Power. Human life as He created is transitory.

Slumber seizes Him not nor sleep: The governance of Absolutely bountiful Allah, is perpetual, and never ceases.

Whatsoever is in the heavens and the earth belongs to Him: When people know whatever they posses really belongs to Allah; they surely will avoid transgressing other people’s rights.

Who is it that can intercede with Him save by His leave: No one can intercede without His permission?

He knows what is before them and what is behind them: Whatever is in the expose of time and place is entirely manifested in His knowledge. That’s why everything, even intersession, depends on his Command.

They comprehend nothing of His knowledge except what He wills: He has let others know only a small part of His knowledge that has been advisable and proper for them. Limited knowledge of others is a beam of light of His unlimited knowledge.

His Kursi (knowledge)extends over the heavens and the earth; and preserving both tires Him not: Imam Ja’far as-Sadiq (a.s.) said, “Heavens and the earth, compared to Kursi, is like a ring in the midst of a desert, and Kursi, in comparison with ‘Arsh, is like a ring in the midst of a desert. (Al-Burhan fi Tafsir -il-Qur’an Volume1 page 241)

He is the Highest and the Greatest: The Lord who is the Highest and the infinite, can do everything and nothing is difficult for Him. He is never tired of managing the world of existence. He never remains neglectful, nor unaware of it. His knowledge involves all things because He is Omnipotent, Omnipresent.

                Sources: Tafsir al-Mizan by al-Allamah as-Sayyid Muhammad Husayn at-Tabatabaei

                                  Tafsir -e- Namoonah by Ayatullah Nasir Makarem Shirazi

THE IMPORTANCE OF KNOWLEDGE ('ILM) IN ISLAM

Islam is the path of knowledge (‘ilm). The first teaching class for Adam started soon after his creation and he was taught ‘All Names’. The Commander of the Faithful Imam Ali (a.s.) said, “One who realizes his own self, realizes his Lord.” Knowledge (‘ilm) in Qur’anic Ayahs is referred as light (nur) and Allah is also described as ultimate nur. It means that in general sense knowledge (‘ilm) is synonymous with the light of Allah. In Islam, knowledge (‘ilm) is not mere information, it requires the believers to act upon their believes. The Commander of the Faithful Imam Ali (a.s.) said, “The reward for piety in the other world would be bestowed upon a believer in proportion to the degree of his intellectual development and his knowledge.”

Great emphasis has been placed on knowledge in the Glorious Qur’an and by the Noble Messenger (s.a.w.a.s.). The word “knowledge” and its derivatives has been used 854 times in the Glorious Qur’an. There is a tradition of the Noble Messenger (s.a.w.a.s.) encouraging Muslims to go out to far flung places even China to acquire knowledge as it is obligatory. Of course, at that time, Islam was still within the Arabian Peninsula. There is yet another tradition wherein he (s.a.w.a.s.) said, “Ana Madinatul Ilm wa Aliun Babuha” translated as, “I am the City of Knowledge and Ali is its Gateway.”

Surah ar-Ra’d Ayah 43 says, “And those who disbelieve say:’ You are not a Messenger’. Say: Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.” Abu Saeed Khidary said that the Noble Messenger (s.a.w.a.s.) said the person referred in the Ayah is “my brother Ali ibn Abu Talib” (Tafsir al-Mizan)

Surah Ale-Imran Ayah 7, says, “He it is Who has sent down to you the Book, in it are decisive Ayahs which are the basis of the Book, while others are allegorical. But for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge.” Anas bin Malik asked the Noble Messenger (s.a.w.a.s.) as to who are the “firmly rooted” persons. He (s.a.w.a.s.) replied, “They are those who perform good deeds, they are truthful, their hearts are straight, avoid prohibited food, protect their private parts.” Naturally, these qualities were possessed by the Noble Messenger (s.a.w.a.s.) and his Progeny.

Prophet Sulayman asked his companions as to who can bring the throne of Sheba quickly, Asif Barqiya (his vicegerent) said that he will bring before an eye twinkling. The Glorious Qur’an says in Surah al-Niml Ayah 40, “One with whom was some knowledge (of the part) of the (Divine) Book said: “I will bring it to you before your eye twinkles.”

Hence, we can imagine the great status of the Commander of the Faithful Imam Ali (a.s.) who had the compete knowledge of the Book (the Glorious Qur’an).

The place of scholars in Islam is that the light of knowledge and learning has encompassed their entire existence and has radiated allowing them to see the light of Allah, faith and piety. They are dedicated people practicing what they preach!

Sources: The Glorious Qur’an, Islamic concept of knowledge by Sayyid Wahid Akhtar, The                   Status of knowledge in Islam by Mohammad Hossein Faryab, al-Islam.org

SAYYIDA ZAYNAB BINT IMAM ALI (A.S.)

Sayyida Zaynab (s.a.)was the third child of the Lion of Allah Imam Ali (a.s.) and the Chief of the women of the world, for all time, Sayyida Fatima Zahra (s.a.). She was born in Madinah 5 years after Migration of the Noble Messenger (s.a.w.a.s.) form Makkah to Madinah. When she was born, her grand father (s.a.w.a.s.) was not in town. On his return, the family requested him to name the newborn. The Angel Jibril descended on earth, brought the name Zaynab and started to cry. On inquiry, he said, “O Prophet of Allah! From early on in her life this girl will remain entangle with trials and tribulations- First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father and then her brother Hasan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn grey and her back will be bent.”

Sayyida Zaynab (s.a.) shared with her brothers and sister the extra ordinary position of having such examples to look up to, emulate and learn from as her grandfather, the Noble Messenger (s.a.w.a.s.), her mother, Fatima, the daughter of the Prophet, and her father Imam Ali , the cousin of the Prophet. In this pure environment, she absorbed the teachings of Islam. While still a young girl, she was thoroughly able to care for and responsible for running her father’s household, cared for the comforts and ease of her brothers and sister and very generous to the poor, homeless and orphans.

When the time of marriage came, she was married in a simple ceremony to her cousin Abdullah bin Jaffar al-Tayyar. Together this young couple had five children, of whom four were sons, Ali, Aoun, Muhammad and Abbas, and one daughter Umm Kulthum.

In Madinah, she held regular meetings for women to share her knowledge of Islam. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasiha (skillfully fluent) and Baligha (intensely eloquent). In the year 37 A.H. Imam Ali (a.s.) moved to Kufa to finally take up his rightful position as Khalifa. He was accompanied by his daughter (Sayyida Zaynab) and her family. Her reputation as an inspiring teacher preceded her in Kufa. Thereto women thronged to her daily sittings where they all were benefitted from her wisdom and scholarship in the exegesis of the Glorious Qur’an. The depth of her knowledge earned her the name given to her by her nephew the Infallible Imam Ali ibnal Husayn Zaynal Abedin (a.s.) of “A’limah Ghayr Mu’allamah” She was also nick-named Z’ahidah (abstemious) and A’bidah (devoted) because of her piety. She found little of interest in worldly adornments, always preferring the bliss and comforts of the Next World. Humble and of high morals, her main concern was to strive to please Allah (s.w.t.).

Her trials and tribulations shall be dealt with in a separate article, Insha’Allah.

                Source: The Victory of Truth: The Life of Zaynab bint Ali by Muna Haeri Bilgrami

PROHIBITION (HARAAM) IN ISLAM

Because Allah is the Creator of mankind and loves His creation many times more than their natural mothers, hence He sent 124,000 prophets in the world to guide them and ordered them to follow His Commands to avoid going to Hell Fire. The man is supposed to thoroughly ascertain if he is committing any prohibited act and abstain from it. The philosophy of prohibition is to avoid acts which are physically, spiritually, and socially harmful to the man himself.

The sources of Jurisprudential prohibition in Islam are the Glorious Qur’an and the (authentic) Traditions of the Noble Messenger (s.a.w.a.s.). Haraam means the things or acts forbidden by Allah. The related terms in the Islamic Jurisprudence are; Wajib (Farz) means Compulsory, Mustahab means recommended or desirable, Mubah means permissible (Neutral), Mak’ruh means disliked and Haraam means sinful or prohibited. There is a punishment for the one who commits Haraam act. The eight part of the “Furu-e-Deen” or Branches of Islam (Shiah) is “Nahi-anil-Munkar” which means the Muslim himself/herself should not commit the “Munkar” or sinful acts and advise others also not to commit any sinful act.

Broadly, sins (Gunah) are divided into Greater or Kabirah and Smaller or Saghirah. Some of the Greater Sins are believing in a partner of Allah, despair, total disregard of Allah’s punishment, murder of an innocent human being, fornication, disobedience to parents, Qata ar-rahm (cut-off ties with relatives), usurping the rights of orphans, usury (taking interest), fornication, homosexuality, Qazaf (wrongfully accuse of fornication), drinking liquor and gambling.

Allah in His infinite mercy may forgive the Smaller Sins as stated in Surah al-Nisa Ayah 31 which says, “If you shun the Greater Sins which you are forbidden, We will do away with your Smaller Sins and cause you to enter an honorable place of entering.”

The concept of Prohibition of Sins is related to the Piety (Taqwa). Imam Ja’far Al-Sadiq (a.s.) defined Taqwa as “Submit to the Commands of Allah and do not go near the prohibited.” Some of the Prohibited acts mentioned in the Glorious Qur’an are as under:

Surah al-Baqarah Ayah 173 which says, “He has only forbidden to you dead animals, blood, the flesh of swine and that which has been dedicated to other than Allah.” Surah al-Baqarah Ayah 275, “But Allah has permitted trade and has forbidden interest….” Certain blood relations have been prohibited for marriage as detailed in Surah al-Nisa Ayah 23.” Shirk or associating others with Allah is prohibited as stated in Surah al-Mai’dah Ayah 72, “O Children of Isra’il, worship Allah, my Lord and your Lord. Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire.” Surah al-An ‘am Ayah 151 saying, “…. And do not approach immoralities, what is apparent of them and what is concealed. And do not kill the souls which Allah has forbidden except by (legal) right.” Surah al-Nur Ayah 2, “Flog the fornicating woman and the fornicator with a hundred lashes each.” Surah al-A’raf Ayah 81, “You engage in lustful activities with men instead of women. You have become transgressing people.” Surah al-Nisa Ayah 10, “Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire.” Surah al- Ma’idah Ayah 90, “Believers! wine, gambling are all abominable acts associated with Satanic activities.”

 Making light of Salaat is also counted among Greater Sins. The Noble Messenger (s.a.w.a.s.) said, “One who considers prayer (Salaat) unimportant is not from me. By Allah he is not from me. By Allah he cannot reach near me at Hauz al-Kawthar.”

                Sources: The Glorious Qur’an and Greater Sins by Ayatullah Sayyid Abdul Husayn                                             Dasteghaib Shirazi

THE MULTIPURPOSE BENEFITS OF ISTIGHFAR STATED BY IMAM ALI (A.S.)

The Gateway of Knowledge, the Commander of the Faithful Imam Ali (a.s.) was sitting among his companions when a man approached him and sought his advice about the remedy for the sins he had committed and Imam Ali (a.s.) advised him to recite Istighfar. After some time, another person approached the Imam (a.s.) and complained about poverty and sought advice to increase sustenance and the Imam advised him also to recite Istighfar. Later, another person came and asked for advice for offspring (children) and the Imam (a.s.) repeated the same advice of reciting Istighfar. After some time, a man came and told the Imam (a.s.) that he had a garden which was destroyed and sought advice to replenish the loss. Imam Ali (a.s.) gave him the same advice to recite IstIghfar. Some people from the outskirts of Madinah came and sought help for the drying up of a small river which they toiled to direct towards their village. Imam Ali (a.s.) repeated the same advice to them to recite Istighfar.

The companions inquired about the prescription of Istighfar for different situations as stated above. The Gateway of Knowledge, Imam Ali (a.s.) referred them to Surah Nuh Ayah 10 and 12 which says, “(Noah told his people) Ask forgiveness from your Lord; He is All-forgiving, strengthen you by (providing) you wealth and children, and make gardens and streams for you”.

Surah Nasr was revealed at the time of the Victory of Makkah which says, “(Muhammad), when help and victory come from Allah, you will see large groups of people embracing the religion of Allah. Glorify your Lord with praise and ask Him for forgiveness. He accepts repentance.”

The Noble Messenger (s.a.w.a.s.) was infallible, hence there is no question of Istighfar from sins as normally people think that Istighfar is always for seeking forgiveness from sins. Now it is clear why the Fourteen Infallibles used to recite Istighfar.

Surah al-Anfal Ayah 33, says, “Allah would not punish them while you were among them nor while they were asking for forgiveness.” In this regard the existence of the Noble Messenger (s.a.w.a.s.) is a safety for the population of earth. Also seeking forgiveness hinders calamities. The same concept was asserted by the Commander of the Faithful Imam Ali (a.s.) in Nahjul Balagha (saying 88) after the demise of the Noble Messenger (s.a.w.a.s.), “There were two sources of deliverance from Allah’s punishment, one of which has been raised up, while the other is before you. You should therefore adhere to it. (Which is seeking forgiveness). Similarly, in the famous Supplication of Imam Ali (a.s.) in Dua-e-Kumayl, there is a clause that points to the sins which afflictions to come down. It is recited as follows:

                “O Allah! Forgive me the sins which bring about tribulation”

Sources: The Glorious Qur’an Urdu Translation of Tafsir-e-Namoona by Ayatullah Nasir Makarem                           Shirazi

                Inspiration from a speech by Allama Talib Johari

PARENTS AND CHILDREN - RIGHTS AND LIABILITIES - 2

Rights of Parents: Allah (s.w.t.) says in Hadith al-Qudsi: “I swear by My Glory that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.” (Hadees-e-Qudsi is the word of Allah spoken by the Noble Messenger (s.a.w.a.s.) which is not the Glorious Qur’an).

If there is anyone, after the Creator, who is directly responsible for the existence and progress of the child, it is his parents. Metaphorically, parents are the lords of their children. It is for this reason that the Glorious Qur’an mentioned the obedience of parent’s side by side with the worship of Allah (s.w.t.). In Surah al-Nisa Ayah 36, “Worship Allah and consider no one equal to Him. Be kind to your parents….” Also, Surah al-Isra’ Ayah 23, “Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them which show your slightest disappointment. Never dispute with them but always speak to them with kindness. Be humble and merciful toward them and say, “Lord, have mercy up on them as they cherished me in my childhood.”  

The rights of the parents are very much akin to the rights of Allah (s.w.t.) which may be divided into three categories;

First: The right upon the “soul”, e.g., the knowledge of Allah.

Second: The right upon the “body”, e.g., prayer and fast.

Third: The right upon “property and wealth”, e.g. Zakat and Khums (religious taxes)

The rights of the parents may also be divided into these very categories.

The relevant Ayahs with the explanations by Imam Sadiq (a.s.) in parenthesis is given below:

“Worship Allah and consider no one equal to Him. Be kind to your parents.” (behave kindly with them and do not compel them to bring their needs to your attention; but fulfill their requirements before they must tell you, even though they are not in need of your assistance.) “If either or both of your parents should advance in age” (and become angry with you), “do not express to them which show your slightest disappointment.” (if they beat you). “Never dispute with them, but always speak to them with kindness.” (and respect, i.e. say to them May Allah forgive you.) “Be humble and merciful towards them” (and whenever you look at them, look with gentleness and kindness, do not raise your voice upon their voices, nor your hands above their hands; nor walk before them).

Allah (s.w.t.) has imposed financial obligation on wealthy but spending in the path of Allah for others is recommended. Likewise, everyone has been exhorted to give financial help to their parents. Surah al-Baqarah Ayah 215 says, “They ask you what to spend for the cause of Allah. (Muhammad)tell them that whatever you spend, give it to your parents…. Whatever good you do; Allah certainly is aware of it.” Surah al-Ahq’af Ayah 15 says, “We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew up to manhood and became forty years old, he then said, “Lord, inspire me to give You thanks for the bounties You have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim.” It is obligatory for the son to help his parents if he can while he maintains himself and his family. If any of the two conditions are not fulfilled, his obligation ceases, but the emphasized recommendation to help the parents remains. The Noble Messenger (s.a.w.a.s.) said, “Anyone who likes long life and increase in sustenance should do good to their parents; because doing good to them is in fact obeying Allah. Rights of a father on his son are that; he should not call his father by name, he should not walk ahead of him, he should not sit until his father is seated, he should not do such acts as a result of which people abuse his father. The look of a child towards his parents out of love for them is an act of worship. Whoever visits the grave of his parents every Friday, Allah shall forgive his sins. Allah shall not accept the prayers of person who looks at the parents with hatred. One who argues with his father is humiliated in this world. Becoming disowned by the parents is one of the Great Sins. Lastly, there is Paradise beneath the mother’s feet.”

                Sources: Islamic Family Life by Allama Sayyid Akhtar Rizvi, Forty Ahadiths on Parents (al-islam.org)