In the name of Allah, The Beneficent The Merciful Vo ic e o f U ni t y
Volume 6, Issue 5 Safar/Rabi-ul-Awwal 1422 May/June 2001
[And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them, surely He is Mighty, Wise]
With eyes as bright as the shining sun, a reality on the lips more brilliant than the light of the sun, a heart more fresh than the flowers of the gardens of Yathrib and Taif, habits and morals more decent than the moon- lit nights of the Hijaz, a mind more brisk than the strong winds, a bewitching tongue, a heart with heavenly light, firm determination like a trenchant sword and heavenly words on the tongue - such was Muhammad son of Abdullah, the Prophet of Arabia, the Prophet who destroyed the idols which had separated brothers from brothers. He did not break only the idols of wood and stone but also broke the idols of wealth, indecent habits and partyspirit. The only thing the cowardly Quraysh desired was that money should be transferred from the hands of the nomadic Arabs to their own pockets. The only value which they attached to life was that in order to earn profit they should travel through the desert on the back of camels undergoing extreme hardships and
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then return to their hometown Mecca-the same Mecca which was the city of idol-worship, and where money was the only thing which counted. Suddenly they heard a voice which shook their nerves. T heir hop es w er e shattered. The world turned away its face from them saying "The value of man is not the same which you have assessed and the object of the creation of the nomadic Arabs is not the same which you think it to be". This was the voice of Muhammad (SAW)........ Banu Asad-and Banu Tamim were so foolish and ignorant that they buried their daughters alive without any cause. There was no justification for their doing so except that it was a custom which had survived amongst them. They were opposed to the divine will. They hated the beauty of nature. And then they heard a voice, which
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was expressive of deep love and sympathy for the people saying: "Don't bury your daughters alive. Daughters are as good a creation of God as the sons. No human being has a right to deprive others of life. It is only God who creates the people and makes them die". This was the voice of Muhammad (SAW) There were oppressed, homeless and helpless persons whose faces had been scorched by the hot winds. The society had discarded them and made their lives miserable. They were more humble in the eyes of the people than the particles of sand and their life had become extremely unenviable. And these were the true friends of the Prophet of Islam, just as the indigent and outcasts of the society were the friends of Jesus Christ and other great men of the world. It was these very people for whose benefit the Prophet of Islam endeavoured to prevent the establishment of dictatorship, disallowed slavery, freed man from the bondage of his fellow -men, and established the public treasury so that all might benefit from it without any discrimination. He directed the efforts of the people towards public welfare. He insisted on Quraysh, who were his kinsmen, at every step that they should improve their conduct, do good deeds, and keep their attention directed wholeheartedly to God, who has united the scattered creation into a single whole. However, Quraysh instigated the ignorant persons as well as their own children to stone and ridicule him. The helpless, oppressed and homeless slaves, among whom one was Bilal, the Mu'azzin of the
Prophet, were overjoyed when they heard this: "All human beings are fed by God. He likes him most who is more helpful to his creatures". This was the voice of Muhammad (SAW) The following pure words were imprinted in the minds of those who were endeavouring in the path of God for a better life, and were ready to support him (Muhammad) in his campaign against idol-worship and evil-doing, and were afraid lest their rights and good conduct might be wasted in the battle-field. "Remember ! Don't be treacherous. Don't commit breach of trust. Don't kill either a child or a woman or an old man or a monk in a monastery. Don't burn a date-palm tree and don't cut any tree nor pull down a
building". This was the voice of Muhammad (SAW)....... The Arabs heard this heavenly voice from Muhammad and spread it in all the four corners of the world. They covered powerful rulers and kings with this voice, establishedbrotherhood amongst human beings and strung them in one faith, and created relationship between man and God. The shade of Muhammad spread so much that the entire Old World came under it and the land from the east upto the west began producing the fruits of goodness, knowledge,
peace and friendship. The Prophet of Islam stretched his hand and sowed the seeds of friendship and brotherhood throughout the world. That hand is still stretched and is busy sowing the seeds. Hence, there is no part of the world wherein the followers of Muhammad are not found. One of them may be in Pakistan and the other may be in Spain, but in spite of this both of them are treated to be under one and the same standard. The Prophet provided honour and respect to the Orientals which even now is a shining crown on their heads. This voice of the Prophet, was a call for human brotherhood. It stopped the hands of the rulers from reaching the property of the subjects and gave equal rights to all human beings. In his religion there is no discrimination between a common man, a ruler and a subject and an Arab and a non-Arab, because all human beings are the slaves of God and it is He who provides sustenance to all of them. This voice emancipated women from the oppression of men, freed the labourers from the injustice of the capitalists and delivered the servants from the degradation of submission to their masters. As opposed to Plato and other philosophers, who deprive the workers of their social rights on account of their mean occupation and have divided the society into many grades, the Prophet of Islam made all human beings participate in the affairs of government. He also disallowed usury and exploitation of one man by another. After the Prophet of Islam it was Ali bin Abu Talib who called men to good morals. Ref : The Voice of Human Justice George Jordac Ansariyan Publication
The Holy Prophet [SAW] said: "The one who takes prayer lightly is not of me. No, by Allah such a person will not reach the Haud, Pond of abundance."
Vo ic e o f U ni t y
The Imams of the Ahlul-Bayt (AS) were as concerned with treating the body as they were with treating the soul, and their regard for the soundness of the body was similar to their regard for the refinement of the soul. The following are some of the hadiths from the Imams of the Ahlul-Bayt (AS), taken from the book „Islamic Medical Wisdom – The Tibb alA‟imma‟ concerning some remedies for illnesses, which describes remedies for various ailments: Ameer Ul-Moimeneen Ali (AS) said: “The Quran contains a verse which sums up all medicine: 'Eat and drink but do not be prodigal (wasteful).'” (7:31)
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Say Allah‟s Name each time, and you will not suffer after that, Allah, the Exalted, willing.” On pain in the throat, he (AS) said: “We have not found anything similar to milk soup (hasw al-laban) for pain in the throat.” A man complained to Imam Sadiq (AS) about pain in his heart, he replied: “Eat pears.”
He (AS), when asked about treatment of fever, said: “Take three spoonfuls of honey and fennel flower and the fever will be uprooted, for they are both blessed.”
Ameerul-Moimeneen (AS) once said: “Eat figs, for they are beneficial for colic. Eat less of fish, for its flesh wastes away the body and increases the phlegm and coarsens the soul.”
Imam Sadiq (AS) told a companion complaining of indigestion: “Eat the morning meal and the evening meal, and do not eat anything in between, for it is corruption of the body.”
It is narrated from Imam Sadiq (AS) that he said: “There is a medication of Mohammad (SAW), and it is similar to the medication which Jibraeel gave to Musa ibn Imran, except that this has qualities of treatment...These medications are from the writings of the prophets and the sages among the successors of the prophets. The medicine is: Put four ratl (portions) of peeled garlic in a saucepan and pour over it four ratl of cow‟s milk. Put it on a low fire until it absorbs the milk, then pour over it four ratl of the clarified butter from a cow. When it is absorbs and well cooked, pour over it four ratl of honey and put it on a low fire. Add to it the weight of two dirhams of qurad (a marine plant). Stir it vigorously until it thickens and is well cooked, transfer it while hot to a container. In winter, take of it equivalence of a large walnut every day in the morning before breakfast. It is a comprehensive medicine for all things, big and small, significant and insignificant, and has been tried and is well known among the believers.”
He also said, on weakness of the body: “Whomsoever is afflicted with weakness in the heart of his body, let him eat mutton (lahm alda‟n) with milk. It will expel from his limbs every illness and danger, and will strengthen his body and harden his gums. Let him say: “There is no god but Allah, the One. No partner has He. He gives life, and makes to die (7:158), and makes die and gives life. He is the Living, the Undying.” Repeat it ten times before sleep, glorify Allah with tasbeeh of Fatima (AS) and recite verse of Throne (2:255) and sura al-ikhlas (112).” A man came to Imam Sadiq (AS) complaining of pain in the head. He (AS) said: “Go at once, enter the steam bath and do not do anything until you pour over your head seven handfuls of hot water.
Imam Amir-ul-Mu'mineen Ali [AS]: "Having the Greatness of the Creator in your mind would make you realise the insignificance of the creatures in your view."
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Does Man Think He Is Left To Be Aimless? Final Part Dr Farhan Hussain Zaidi “O ye who believe! Obey Allah and obey the Apostle and those vested with authority from among you.” (4:59) The renowned Sunni commentator Fakhr-udDin Razi concludes in Tafsiru‟l Kabir, Vol. 10, page 144, that those in authority in this verse must be ma’sum or infallible. The verse of purity makes AhlulBayt infallible. They are the Khalifas of Allah (SWT), as testified by the Holy Prophet (SAW), “ I am leaving among you two weighty things, the Qur’an and my Ahl-ul-bait, they will never become separate until they meet me at the pool.” Hadith-e-Thaqalayn, the Two Weighty Things, as recorded by Al Suyuti in Tafsir Durre Manthur, Vol. 2, page 60.
Even the distorting magnifying glass of the most bigoted Sunni traditionalists have deemed that the reference to the Qur‟an and Ahlul-Bayt as the sources of guidance after the Holy Prophet (SAW) and proclaimed as such by him is mutawattir or undeniable by the Sunni schools, as is the Hadith of Ghadhir wherein Ali (AS) was declared the Mawla of the believers by the Holy Prophet (SAW). Thus, even by the rules of the toughest muhadhithin, amongst the stingy number of just over thirty Hadith that they classify as mutawattir, two refer to Ahlul-Bayt in a capacity of extreme love and as sources of guidance, despite the fact that these muhadhithin are not those
who take their traditions from Ahlul-Bayt to any great extent and follow instead the khalifas appointed by man. Yet it was a repeating tragedy in the lives of many Khalifas of Allah (SWT), and even the Holy Prophet (SAW) and his wasi Imam Ali (AS), that they were betrayed and persecuted. Their patience in the face of injustice is marvelled at, and it is patience with which Allah (SWT) tests the best of his slaves with, and makes them His Khalifas on Earth, His Imams and His Guides. As quoted earlier, in 32:20 Allah (SWT) states that patience is a requirement for the covenant of Imamat, and here in Al Baqara, verses 155-156 we learn that those who show great patience are the Guides, “I will certainly test you with fear of enemies, deprivation of food and water, loss of possessions, loss of your life, and loss of your children. O prophet give good tidings to those who have (such) patience. They are those who say (when afflicted as such) from Allah we come and to Allah we return. And they h a v e blessings from their Lord, and His Mercy upon them, and these are the guides.” There is no doubt that these criteria for the testing of a man‟s patience were met on the battlefield of Karbala when Imam Hussein (AS), starved of water and material possessions, offered his sons in sacrifice before Allah (SWT). Thus there are some who reject the Khalifas of Allah (SWT) who will therefore translate the last sentence of this ayah to make it appear that Allah (SWT) is saying those who have been tested thus will then be guided to the right path, when of course the fact is that the ayah makes it clear they were on the right path already for they turned to Allah (SWT) in their patience, and were rewarded by being made the guides, the Imams, the
Hadhrat Fatema Zahra [AS]: “Allah has rendered alms for the purity of your soul and flourishment and expansion of your sustenance.”
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Khalifas of Allah (SWT), to guide others. This was the sacrifice of Ibrahim (AS) in offering his son Ishmael (AS) and whereby according to whence he became the Imam of his Time according to Surat Al Baqara, verse 124, and the Khalifatullah and ruler of mankind. This was the patience of Imam Ali (AS), and of Fatima (SA) in their suffering from the usurpation of their rights by the early khalifas of men. This patience culminated on the battlefield of Karbala where Mohammad (SAW) offered his sons and his family, outdoing even Ibrahim Khalilullah (AS) in his patience, his grandsons martyred and their sons martyred in a genocide of the Ahlul-Bayt over years, that family of whom the Holy Prophet (SAW) said that he asked of no wage for his efforts in guiding mankind to the sirat al mustaqim save love of them. Surely the Imams of the Shia all fulfilled the requirements of faith and good actions prescribed by Allah (SWT) and shone in the purity of their submission to Him in their patience, for they are His Khalifas on Earth. Can humanity be rightfully governed by the khalifas appointed by men when there are those who are infallible among mankind? Indeed it was often the khalifas of men who murdered the Khalifas of Allah (SWT), the Imams of the Shia, and perpetrated their genocide. This is the nature of being entrusted with the covenant of Imamat. The Khalifas of Allah (SWT) are those who Allah (SWT) states above in Surat Al Noor, Verse 55, those who believe and do good deeds. They are not ordinary men as the commentaries of the majority state. They are such men who embody the pinnacle of belief in the conduct of their lives, thus, combining faith with good actions, patience and thanks to Allah (SWT) in the face of adversity, the requirement for Imamat in 32:20. On the Day of Karbala, lifting the bodies of his sons, Imam Hussein (AS) thanked his Lord and said, “From Allah we come and to Allah we return” in accordance with the criteria of great patience and submission to Allah (SWT) in Al Baqara, 155-156. Imamat is a covenant between the Khalifa of Allah (SWT) and Allah (SWT) Himself. Its test is patience, as proved by the mechanism whereby Ibrahim Khalilullah was given the Imamat. This patience was shown by our Imams, all eleven who preceded the Imam of our Time, being cruelly martyred while the Twelfth Imam (AS) himself has been in concealment for over 1,100 years. Yet there are those who have the audacity and lack of comprehension to state after considering the
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facts that the Imamat which the Shia believe in is a monarchy. It is a covenant between Allah and man given to the best of men. It is no monarchy. Rather, it was the system our opponents espouse that was monarchy, the khilafat of man, a system that ensnared men in an illegitimate ruling system which was was drawn rank and file from members of the clans of the Quraysh, members of 4 tribes that were all originally related, all appointed by men and none democratically save Imam Ali (AS) and Imam Hasan (AS) whose popularity shone on account of their doing of good deeds and their faith. The khilafat of man was monarchy; that is indisputable. Despite this, there are many Muslims who believe that they are aimless and instead of seeking the Khalifa appointed by Allah (SWT) wish to recreate the khilafat of man for they say they have no Imam. We say Allah (SWT) will not leave us aimless, for he has promised not to do so, as quoted in the title of this discussion. He has commanded us to find our Imam, the one He has appointed, and we will be gathered behind him on the Day of Judgement, for as already noted Allah (SWT) has sworn this. Who will those who followed the khalifa of man be gathered behind now that their system has ended? The Mercy that Mohammad (SAW) is still flows during the period of the ghaibat of the Twelfth Imam (AS), who is the Imam of this Time. The long life of Imam Mohammad Mehdi (AS), the present Khalifatullah, is in its totality for a reason known to Allah (SWT). However, this pattern has been seen before in the history of the Khalifatullah and is thus not surprising to those who open their eyes. For example, the Khalifas of Allah (SWT), Noah (AS) and Ibrahim (AS), to name but two from many, were given miraculously long lives, and it is within the Power of Allah (SWT) to prevent ageing also, as with the companions of the cave and their dog mentioned in the Qur‟an. And indeed, many Imams were relatively quiescent, such as the noble ancestors of the Holy Prophet (SAW), or even Musa (AS) for many years of his life till Allah (SWT) ordered him to rise and to destroy the kuffar system of Fir‟on. Indeed even the greatest Imam and Khalifatullah, Mohammad (SAW) himself, though manifest to many, was latent to others who were also guided by him during his own lifetime and beyond through their
Imam Hasan [AS]: “Good conduct and behaviour with people is the highest of intelligence and wits.”
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association with his successor Ali (AS). Did ever Oways Kerni (RA), the famed contemporary of the Holy Prophet (SAW) who punched his own teeth out when he heard of the news of the Holy Prophet (SAW) losing a tooth in jihad, see Mohammad (SAW)? Yet he is acclaimed as a great companion and an exemplar of the teachings of the Holy Prophet (SAW). The Imam guides through inspiration and through directly influencing the great men of influence over the Ummah and when any sincere believer seeks him, he hears and replies to their pleas. Can people not see that our Imams compiled and preserved the Qur‟an, the Word of Allah (SWT), from the moment the Revelation when the Holy Prophet (SAW) finished and Imam Ali (AS) set about this task? While the majority who followed the innovation of the khilafat of man did not have a Qur‟an till the time of the 3rd khalifa of man. Can they not see that in over 1,100 years of the ghaibat of the Twelfth Imam (AS) his kindness and his power have influenced the Ithna Ashari Shia to practice a religion that is considerably less divided and is united on all core issues ranging from the concept of Allah (SWT) to the concept of destiny while the majority who followed man‟s khalifas bicker amongst themselves on such substantive issues. Simple probability theory dictates that such steadfastness and single mindedness could not have existed in Shia doctrine over 1,100 years without the presence of an infallible guide protecting and illuminating the religion, as the Sun illuminates the Earth from behind a cloud to cite a popularly quoted analogy. It is the duty of the believers to make their intentions pure and their actions focussed in anticipation of the rise of the Imam (AS), whether that occurs in their lifetime or not, they must behave as if it will, and if they do so they will be raised spiritually with the Imam (AS) even if they are dead when he rises. This action will bring the day of his glorious rising closer, for he will then have followers capable of receiving his guidance and acting as instruments for him in his Mission. One reason for the ghaibat of the Imam was the betrayal of the Khalifatullah by the Muslims and in particular the murder of the Eleven Khalifatullahs who preceded Imam Mahdi (AS), in the same way that Allah (SWT) removed Imamat from Bani Israel. However, in His Mercy Allah (SWT) has not removed our Imam from us, and He has made it easy for men who strive to use their intellect, defined in its wider and Islamic terminology, to find him. Then the patient Imam will rise and incept the rule that all Imams have strived for with their patience, and may
Allah (SWT) hasten that day‟s coming. As a final point in this discussion, it is worth considering the marvellous nature of the lineage of the Khalifas of Allah (SWT) and its situation in our time. We mentioned earlier how the Imamat that was conferred upon Ibrahim Khalilluah was monumental in the history of the Imamat, incepting the beginning of the divide between the Khalifatullahs descended from Ishaq (AS) and later those from the lineage of Ishmael (AS), the Arabs. For the last Khalifatullah, the great Imam of the Time Imam Mehdi (AS) fuses these two lineage that derive from Ibrahim Khalilullah (AS). On his father‟s side Imam Mehdi (AS) is descended from the line of Ishmael (AS), and he is thus an Arab, and from his mother‟s side he alone is uniquely descended amongst the Twelve Imams from the line of Ishaq (AS), for his blessed mother was a descendant of Simon (AS) the loyal apostle of Isa (AS) and the inheritor of Isa (AS), for every Prophet has an inheritor, as Mohammad (SAW) had Ali (AS) and as Musa (AS) had Haroon (AS). Thus it shall be Isa (AS) the descendant of Ibrahim (AS)‟s son Ishaq (AS) and Imam Mehdi (AS) the descendant of Ibrahim Khalilullah‟s son Ishmael (as) who shall jointly under the Imamat of the Twelfth Imam (AS), who is the Khalifatullah of this age, rise and destroy the Dajjal and the Sufyani, systems of kuffar and hypocrisy who will worship the Devil and man‟s ego. These systems are already amongst the people of the world, and the Imam‟s rising is coming rapidly closer, may Allah (SWT) hasten that day. And thus the Khalifa of Allah (SWT) will destroy the system of Shaitan, and victory will come to the righteous, and the blood of Imam Hussein (AS), the sacrifice of Mohammad (SAW) who is the Seal of Prophets and the greatest Khalifatullah, will be avenged in this earthly abode by the last Khalifatullah, for as promised by the Almighty,
Imam Hussain [AS]: “Weeping out of fear of Allah [SWT] is salvation from the
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The Story of Martyrdom of the Great Companion
The 7th of Safar marks the anniversary of the martyrdom of one of the greatest companions of the Prophet (SAW) and Imam Ali (AS). The following is the story of his martyrdom: The enemy Ammar met in Siffin, was disguised as a Muslim but he could not hoodwink him (Ammar). Ammar's penetrating eyes recognised the face behind the mask. He must have been intensely amused to meet the old enemy, after a lapse of many years, in a new encounter. For him the battle of Siffin was redolent of the battle of Badr. Once again he was fighting on the side of Muhammad and his vicegerent, Ali, against their enemies. Ammar paused for a few moments to address his comrades-in-arms, and said to them: "My friends! attack the enemy. There is no time to linger and to hesitate. The doors of Heaven are wide open today but to get admission to it, you have to dare the swords and the spears of these enemies of God and His Messenger. Charge at them. Break their swords, their spears, and their skulls, and you will enter the gates of bliss and eternal felicity, and there, you will be in the company of Muhammad, the Beloved of Allah Himself." Ammar himself led the charge, and soon he was deep inside the ranks of the Syrians. In the midst of action, he felt thirsty, and was oppressed by heat. He returned to his lines to slake his thirst, and asked his aides to bring water for him. It so happened that just at that moment, they were unable to find water anywhere, but one of them found milk, and he presented a cup to him. Then Ammar saw the cup of milk before him, he felt a tremor of excitement run through him. His lips curled up in a broad smile, and he exclaimed: “Allah-o-Akbar (Mighty is the Lord). The Messenger of God could speak only the truth.” The bystanders requested him to explain the meaning of his exclamation, and he said: "The Messenger of God had told me that my last intake in this world would be milk. Now I know that the time for me to meet him has come. I had awaited this moment so long, so eagerly. It's here at last. Glory to Allah." Ammar ibn Yasir was transfigured by the love of God and the love of His Apostle, Muhammad. He drank the milk, mounted his horse, and then plunged into the ranks of the Syrians. Suddenly, he spotted Amr bin Aas in their midst, and shouted: "Curse on you, O flunky of Muawiya! you have sold your Faith in exchange for Egypt. Have you forgotten the prediction of the Messenger of God when he said that a group of evil men would kill me? Take heed and look again. Don't you recognise me? I am Ammar, Ammar ibn Yasir, the friend of Muhammad Mustafa." Amr bin Aas had, of course, weighed all the options, and had decided in favour of Egypt. But he kept quiet, knowing that to open his mouth would be to confess his
guilt, and no matter what he said, he would only give himself away. Ammar was taking his last ride on this earth. Soon he was going to enter Heaven where his friend and beloved, Muhammad, was awaiting him, ready to greet him, and to shake the dust of Siffin from his curly hair and radiant face just as many years earlier, he had shaken the dust of the Trench of Medina off his curly hair and radiant face. Striking right and left, Ammar advanced, utterly oblivious of all danger to himself. His head and face were caked in blood and dust so that he could not be recognised. At that moment, a Syrian soldier, taking deadly aim, hurled a javelin at him which caught him in his heart, and he was unhorsed. In the act of falling from the horse, he exchanged his life for the Crown of Martyrdom and put it on his head. Wearing this glorious and luminous crown, Ammar ibn Yasir entered the company of the Immortals in Heaven, headed by his friend, Muhammad Mustafa, the Beloved of Allah. Two Syrian knights came to see Muawiya. Each claimed that he had hurled the javelin that killed Ammar, and each was a candidate for a reward for his "exploit." Amr bin Aas was with Muawiya, and he asked them: "Why are both of you so eager to leap into the flames of hell?" The historians and traditionalists have recorded the famous prediction of the Messenger of Allah that Ammar ibn Yasir would be killed by men of error. Ammar's death had a profound effect upon both friend and foe, and it forced a tilt in perceptions. The Iraqis now fought with new zeal being convinced that they were fighting for Truth. At the same time, the Syrians were racked with doubt. Many of them stopped fighting, among them Amr bin Aas himself. His son, Abdullah, said to him: “Today we have killed a man from whose face the Apostle of God himself had removed dust, and had told him that a band of evil men would kill him." Amr bin Aas quoted the tradition of the Prophet before Muawiya, and said: "It is now obvious that we are the men who are in error." Muawiya bade Amr to keep quiet, and not to let others hear the tradition of the Prophet, and he added that Ammar had actually been killed by Ali who had brought him into the battle. One of the companions who was present in the entourage of Muawiya, warily commented upon his (Muawiya's) remark that if Ali had killed Ammar because he had brought him into the battle with him, then without a doubt, Muhammad had killed Hamza because he had taken him into battle with him. When Imam Ali (AS) heard that Ammar was killed in action, he recited the 156th verse of the 2nd chapter of AlQur'an al-Majid as follows: “Surely we are Allah‟s and to Him we shall surely return.”
Imam Zain-ul-Abideen [AS]: “Guard against lies, both small of it and big, in all conditions, both in seriousness and joke.”
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Sr. Zeinab Twaij
“They should pardon and turn away. Do you not love that Allah should forgive you? And Allah is forgiving, merciful” (Chapter 24; verse 22) Islam is a religion of the spirit and soul. Being a Muslim is not just about fasting, praying and performing a’amal (good deeds); it goes deeper than that. We should have it in out hearts and must be constantly aware of the presence of one God, Allah (SWT) and the Message of His Prophet Muhammad (SAW). Therefore, Islam is within us and we should carry it and reflect it wherever we are and in whatever we do. Our akhlaq (behaviour) towards each other, as well as to non-Muslims, should reflect our religion. Importance is attributed to akhlaq for a number of reasons; for example, if you were the only Muslim at your university or college - this would mean you may be the only point of contact that the non-Muslims have with Islam, hence your behaviour would automatically be associated with the religion. There are many features of akhlaq that we should continuously try to develop and improve in ourselves, such as the way we talk to each other. Being honest, polite and courteous are all qualities of a true believer. The way we portray ourselves, as Muslims, may be the only aspect of Islam that people see. Therefore, it is essential for us to be aware of how people perceive us and ensure we are putting across the correct image. Our akhlaq may be used as a medium for da‟wah. The polite, kind and gentle nature of a good mo’min may inspire non-Muslims to look deeper into the teachings of Islam. The idea of forgiveness towards each other is an essential part of Islam. In my opinion, it is an important concept that is all too often forgotten by many. Within our communities there are often stories of two people who are not speaking
to each other for one reason or another. Sometimes, it reaches the extent that they will not even tolerate being in the presence of one another, merely because of a minor incident in the past. Unfortunately, this sometimes occurs as a result of inaccurate information being passed on, by a third party, causing trouble between two people. The Holy Qur‟an states, “O ye who believe! If cometh unto you a fasiq (wicked person) with any news, ascertain the truth, lest ye harm people in ignorance and then repent ye for what ye have done” (chapter 49; verse 6). Such actions also contradict the teaching of Prophet Muhammad (SAW). He once said to one of his companions, “Shall I tell you about a good deed that Allah (SWT) and His Messenger love? Reconcile among those who differ.” Sometimes the problem in such situations, is that neither party, or one of them, is not prepared to forgive and forget the past, however large or petty the disagreement may have been. They are often blinded by their anger and emotions to an extent that the teachings of the Quran and Ahlul-bait are forgotten. Prophet Muhammad (SAW) said, “Anger spoils faith as much as vinegar spoils honey.” The ability to forgive is a quality of a true believer. As Muslims, we need to learn to overlook minor errors or disagreements that we may have with our brothers or sisters. We must be able to put things into perspective - often if we take a step back and look at things from the outside, or put ourselves in the place of the other person, we realise how petty the argument was in the first place. The ayah (quoted at the start) is the most fitting reason for which we should always be ready to forgive others. If we expect Allah (SWT) to forgive us for our many sins, we should, therefore, be prepared to forgive others for anything they may have done.
Imam Baqir [AS]: "Inform our followers that they will surely be among the saved on the Resurrection Day if they establish what they are commanded
Vo ic e o f U ni t y
Imam Ja‟far Al-Sadiq (AS) states, “If you do not pardon another mortal like yourself, how can you hope the pardon of the Compelling King?” and on the importance of forgiving he has also said, “Pardon is a secret of God in the heart of His select. Whoever is gladdened by it has made Him happy.” Our Prophets and Imams have often set the example of how we should be forgiving. In the tragedy of Karbala, Imam Hussein (AS) was prepared to forgive Hur and even allowed him to fight and die as a martyr, regardless of the fact that Hur had been a general in the army of the enemy. “A man who has power to retaliate, yet he acts with politeness and restraint, Allah (SWT) will fill his heart with pleasure and Imaan on the day of judgement, and He will give him the right to select any „hoor‟ he pleases. He will be given the reward of a martyr.” (Mustadrak -2, p.88) T h e following is an example of the forgiving nature of a companion of Imam Ali (AS); it teaches us to forgive regardless of whether we have been asked for forgiveness: Malik Al-Ashtar was a soldier in the time of Imam Ali (AS). He fought with the Imam in the Battle of the Camel, and later went on to become the governor of Egypt. At one time he was commander-in-chief in Kufa and had a shaven head. He was walking one day when a man slapped his shaven head for the sake of making others laugh. He had done so without knowing whose head he had slapped. Malik Al-Ashtar did not even raise an eye to see who it was that had slapped him; he just continued to walk. Eventually, the man who had slapped Malik Al-
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Ashtar came to know whom it was he had slapped and was in great fear that the commander-in-chief would punish him. He went after Malik Al-Ashtar and found him praying in Masjid Al-Kufa. Once the general had finished offering his prayers, the offender politely approached him and begged for forgiveness. Malik Al-Ashtar lifted the man and said, “But my sole purpose to come here was to pray to Allah to forgive you.” Malik Al-Ashtar was one of the greatest swordsmen of his time, yet he did not even look up to see who it was that had hit him. How many of us can say that we would have reacted in a similar manner? Not only did Malik Al-Ashtar not react bitterly to the offence, he went to the mosque to ask forgiveness of the one who had committed it! We should be able to follow such examples in our everyday lives. It reflects patience, politeness and kindness and this is what Islam teaches us. Before Malik AlAshtar became governor of Egypt Imam Ali (AS) said to him, “Awaken in your heart mercy for (your) subjects and love for them, and kindness towards them . . . So give them of your forgiveness and your pardon, just as you would like Allah to give you of his forgiveness and pardon.” As Muslims we must always seek the truth and be prepared to listen and understand our brothers and sisters and be able to give them the benefit of the doubt. Finally I leave you with two sayings from Imam Ali (AS), “The best deeds of a great man are to forgive and forget.” "Those who seek not to commit any sins should have mercy on the sinners "
Imam Sadiq [AS]: "He who devotes his heart to this world will be subjected to three conditions: endless grief, unquenchable desire, and futile hope."
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Vo ic e o f U ni t y
Br Mohammed Al-Hilli
Gheeba, or backbiting, is one of the destructive sins of the tongue. Its punishment in the hereafter is profound, and its detrimental effects in daily life clearly visible. However, in spite of these well-known truths, the following facts remain to be an enigma; a) Many Muslims commit the sin of backbiting, b) They do so on a regular basis, and c) (Probably the saddest fact of all), they may be completely oblivious to it. This is worrying because backbiting is indeed an act so repulsive in the sight of Allah (SWT) that it has been likened to eating the flesh of one‟s dead brother, “…And spy not, neither backbite against one another, would any of you like to eat the flesh of his dead brother? You would hate it, and fear Allah, verily Allah is the One who accepts repentance, Most Merciful.” (49:12) Clarifying the Delusion: What is backbiting? It is narrated that the Messenger of Allah (SAW) once told his great companion Abu Dhar Al-Ghafaari (RA), “O Abu Dhar, beware of backbiting”. Abu Dhar asked, “What is backbiting, O Messenger of Allah?” The Prophet (SAW) replied, “It is mentioning your brother with whatever he dislikes”. Abu Dhar then said, “even if what I say is true?” The Prophet answered, “indeed this is gheeba (backbiting), and saying what is false is buhtan (slander), and that has heavier punishment.” Therefore, backbiting is mentioning a fellow Muslim in any manner the he or she would dislike. This includes talking about physical appearance, family lineage, conduct, religious deeds, and general life matters. Imam Ali (AS) adds to this in his saying, “He who listens to gheeba (and does nothing) is
like he who backbites”. What is not uttered by the mouth can also be backbiting, since Gheeba includes written statements, physical actions and imitation, as described in the hadith reported by Al-Tirmidhi and Ahmad ibn Hanbal, which states, “Aisha said, „A woman came into our house, and when she left I moved my hands indicating that she was short. The Prophet (SAW) then said to me, „you have backbitten her‟”. The Ill Effects of Backbiting and its Consequences The effects of backbiting are clearly described in the sayings of the Prophet Muhammad (SAW) and the Ahlul-bait (AS). Imam As-Sadiq (AS) has explained that Gheeba devours good deeds like fire devours firewood. In addition, Imam Hasan (AS) was once told that a man had spoken unfavourably of him, so the Imam sent him a dish of dates. The astonished person returned and asked the Imam, “I spoke badly of you, yet you sent me a gift?” Imam Hasan (AS) replied, “You have given me your good deeds as a gift, so I wanted to return the favour.” Whilst the Prophet (SAW) was in the Mi’raj (ascension to the heavens), he witnessed one of the punishments of backbiting. There he saw a group of people scratching their faces with long nails. When he asked Jibraeel (AS) about them, Jibraeel said, “These are the ones who used to backbite people and take away their rights.” As well as the long-term punishment of backbiting, there are also immediate social consequences. Not only does Gheeba destroy peoples‟ relationships and friendships, but it also serves to highlight people‟s faults and damages their reputations. This in turn leads to enmity and hatred between individuals, and encourages moral decay in communities. Why do Muslims Continue to Backbite?
Imam Kadhum [AS]: “Allah [SWT] has prohibited heaven for all users of abusive and obscene language.”
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Vo ic e o f U ni t y
Careful study of the fitra of a human being can explain the drive for performing such a sinful act. This includes lack of fear of Allah (SWT) and disobeying His commands, as well as arrogance and ignorance. Other motives consist of envy, jealousy, seeking the approval of others, or it may simply be a means of „making conversation‟. One may also backbite another in a selfish attempt at raising one‟s own social status by putting down others. This is absurd because if successful, one may achieve the desired status momentarily, but the disgrace of being dragged through the pits of Hell awaits. Repentance Through examples of the Holy Ahlul-bayt (AS), we know that repentance for backbiting is achieved through, firstly, seeking the forgiveness of Allah (SWT), followed by forgiveness from the person(s) who have been afflicted. Prophet Mohammad (SAW) said, “Gheeba is worse than adultery, because a man performs adultery and repents to Allah (SWT), and He may accept his repentance. However he who backbites is not forgiven until the person who was backbitten forgives him.” In situations whereby the victim of backbiting is no longer alive or when confronting them can cause further problems, one should pray and seek repentance for that person. Thus the task of warning and advising others of the dangers and punishment of backbiting lies upon every Muslim. As Muslims blessed with the Deen of Allah (SWT), we have been given the responsibility of being the best examples with regards to our manners and akhlaq, and will be held accountable for our actions through the senses. “And follow not that of which you have no knowledge, for verily, every act of hearing, or of seeing, or of (feeling in) the heart will be questioned (on the Day of Reckoning).” (17:36)
Treating Believers The Holy Prophet (SAW) said: "To make peace between two individuals (in comparison) is worthier than one's entire prayers and fasting." He (SAW) said: "He who hurts a Muslim believer surely has hurt me." He also said: “A beliver is a mirror of his brother believer.” Imam Amir ul Mu'mineen (AS) said: "If a person thinks well of you, make his idea hold true." He also said: "Accept the apology of your Muslim brother and if he has not any, invent one for him yourself." Imam Sadiq (AS) said: "From the most beloved deeds with Allah, Almighty and Glorious, is bringing happiness to a Muslim believer such as: satisfying his hunger, removing his grief, or paying his debt." Imam Baqir (AS) said: "It is compulsory for every Muslim to conceal even seventy great faults of his fellow Muslims (in order to save his prestige)." Imam Sadiq (AS) said: "These four characteristics are from the manners of Prophets (AS): righteousness, graciousness, patience and perseverance in tolerating misfortunes, and rising for the right of a believer."
Visit the new IUS web-site, where you can view past issues of the ‘Voice of Unity’, and be updated with our regular activities. Imam Redha [AS]: “Behave with the friend humbly, and with the enemy carefully, and the general public with a smiling and beaming face.”
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Vo ic e o f U ni t y
Imam Ali Zain-ul-Abideen (AS) Rights of Subjects [18] The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank Allah [SWT] for the power over them which He has given to you. [19] The right of your subjects through knowledge is that you should know that Allah [SWT] made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then Allah [SWT] will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be Allah [SWT]'s right to deprive you of knowledge and its splendour and to make you fall from your place in people's hearts. [20] The right of your wife (zawja) is that you know that Allah [SWT] has made her a repose and a comfort for you; you should know that she is Allah [SWT]'s favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion. If she is ignorant, you should pardon her. The Voice of Unity [21] The right of your slave (mamluk) is that you should know that he is the creature of your Islamic Unity Society Lord, the son of your father and mother, and Registered Charity No. 1066910 your flesh and blood. You own him, but you did- not make him; Allah [SWT] made him. Mail Address: You did not create any one of his limbs, nor do Box 145 you provide him with his sustenance; on the 37 Store Street contrary, Allah [SWT] gives you the sufficiency London WC1E 7QF for that. Then He subjugated him to you, E-mail: info@ahlulbayt.net entrusted him to you, and deposited him with Telephone: 07971 404 647 you so that you may be safeguarded by the Fax: 0207 640 2372 good you give to him. So act well toward him, just as Allah [SWT] has acted well toward you. If you dislike him, replace him, but do not torment a creature of Allah [SWT]. And there is no strength
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