Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]21%

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi] Author:
Translator: Dr. Zuhayr Aulia
Publisher: Fountain Books
Category: Various Books

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]
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Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Author:
Publisher: Fountain Books
English

1

Iraq

Introduction

Amongst all other Muslim countries that face particular difficulties such as Palestine, Afghanistan, etc. Iraq is singled out because of absolutely horrendous fear, terror and persecution that afflicted the people of this land - and in particular the Shi’a population of this country - which is unprecedented anywhere else in the world today. After the fall of Saddam’s vicious and sectarian regime, countless mass graves were found containing thousands and thousands of victims whose sole crime was being Shi’a. Mass graves continue to be found to date. During Saddam’s reign of fear, the Shi’a were systematically subjected to the most brutal tortures known to mankind. The best thing that could happen to the detainees was to be shot dead. As a minority, the Kurds were also subjected to persecution by the regime, but the irony is that the Shia are the overwhelming majority in Iraq. Furthermore, Iraq is also singled out because of the pivotal nature of this country to the followers of Ahl al-Bayt, peace be upon them, with the shrines of six of the ma‘soom imams being in that country, in addition to other religious heritage entities, as well as the religious seminaries - the hawzah. Editors.

* denotes quotes prior to the fall of Saddam’s Baathist regime

799*: The Iraqi nation is suffering a great tribulation. This faithful nation - oppressed and persecuted, including women and children in the wounded Iraq - has for centuries, and in particular for the decades under the Baathist reign of terror, lived severe tragedy and hardship.

800*: We the Iraqis, wherever we may now be - in Muslim countries or other countries - have, one way or another, suffered this horrendous ordeal.

801*: My dear people of Iraq… while Iraq is a country for all, it is your country and our country, and it is the country of everyone who lived in it, and was born in it.

802*: Iraq is a land of plenty, and it is a rich country, and Almighty Allah has blessed and favoured this region and this land both materially and sacredly. But despite all that, these wrongdoings and problems still took place, and the country was taken over by this tyrant gang that you see, and thus Iraq was turned into a poor country that must import everything.

803*: Today, inside Iraq, the oppressed nation of Iraq suffers the most severe hardships and tragedies, and especially at a time of this war. Therefore it is incumbent on every one of us, as much as one can, to help these people, ranging from prayers for them, to sending material help to them, in any way one can. Whatever you can send to your brethren in Iraq, they are in need of.

804*: Why should we expect the non-Muslims to give aids to our dear ones in Iraq? And why should we let others help them? It is incumbent for every one of us - according to their ability - to endeavour in this respect; if one is able to offer material help he or she should do so, and if not, one should encourage and lead others to help. We must all discharge out duty since,“you are all guardians and all are responsible for their flock.”

805*: We must endeavour in our duty of offering a helping hand to our dear ones in the oppressed Iraq, and by doing so we will have gained the honour of fulfilling this duty.

806*: Iraq has lived through decades of the severest kinds of oppression, injustice and tragedies.

807*: We must not forget, and everyone must take notice and pay attention to what is happening in Iraq.

808*: There are people - other than you and us, and other than the Iraqis - who are preparing to be the ones to take over Iraq’s economy, culture, and activities. But are they doing this out of their love for Iraq and the Iraqis? Not at all. It is out of love for their own selves. They are after what they want. They are coming to Iraq in the future with corruption and with the intention of corruption. They are coming to Iraq in the future to seduce the youth, deviate their thoughts from the beliefs and practice of the religion, and from the Islamic morals and etiquettes.

809*: It is incumbent for all believers to mobilise all energies, exert endeavours and utilise the opportunities, and work seriously - within the Sharia framework - in all aspects to rescue the Iraqi nation from these injustices and oppressions that have inflicted upon this nation for decades, and it is facing the most severe hardships.

810*: The state of affairs of the oppressed and persecuted Iraqi nation has turned to such a tragedy the like of which can rarely be found in history.

811*: I call on my Iraqi brothers of all factions to join forces, close ranks, and adhere to Allah’s strong rope,[121] in order for them to liberate Iraq, and not through any [foreign] violation or transgression against the oppressed nation or the pure land or its goodness and wealth.

812*: I call upon all the faithful to offer all the help they can to the honourable Iraqis in these difficult circumstances.

813*: It is essential that all the faithful throughout the world rise up and mobilise all their energies and abilities to help the oppressed nation of Iraq with all its humanitarian needs, and should not let others beat them to it; for it is more fitting for the faithful - wherever they may be and at whatever level - to do that than others.

814*: It is essential to direct all forces and energies of all the believers everywhere to the cause and full care of the Muslims’ difficulties throughout the globe, such as Palestine, Afghanistan, and especially the cause of Iraq and its oppressed nation.

815*: It is imperative to extend the helping hands to those nations afflicted by the tyranny of their oppressive regimes such as Iraq and Afghanistan, by providing them with moral and material support. To provide them with copies of the holy Qur’an, nahj al-balaghah, al-sahifah al-sajjadiyah, as well as all other books of supplication, exegesis, hadith, akhlaq and suchlike. These should reach mosques and husayniah, universities, schools, scholarly clubs, hospices, and all villages and rural areas.

816: O people of Iraq wherever you may be; now that the despotic regime has gone - the regime that began its dark era with bloodshed and murder of the innocent, and continued its reign with terror, killing, assaults on people’s honour, scorning the principles and values, and desecrating the sanctities, has ended in this bloody manner which the world witnessed. Now that Almighty Allah has allowed the eradication of that nightmare, which drained the country materially and morally over the long pitch-black decades, now it is the time to seize the opportunity - today before tomorrow - to build Iraq anew in all aspects and dimensions, and restore the shining history and glorious splendour.

817: Iraq possesses all the ingredients of success and welfare; and on top of all that it houses the shrines of Ahl al-Bayt, peace be upon them, which the hearts of the world yearn for - and not just the Shi’a, or the Muslims - but the hearts of humanity yearn for them. Secondly, Iraq houses the historic Islamic seminaries in the holy cities of Najaf, Karbala, Kadimiyah and Samara. Thirdly, there are the thousands of the pious and the godly, as well as Iraq’s faithful tribal people, who under the leadership of the religious scholars achieved what no one could imagine, which was the victory of Iraq’s 1920 revolution led by the late grand ayatollah Muhammad Taqi al-Shirazi, Allah’s blessings be upon him.

818: Iraq possesses all the ingredients for progress and development, comfort and welfare; since it has wealth, oil, and fertile land.

819: Iraq - the land of blackness - I am not aware of nor have I heard of a land in the world known as the land of blackness;[122] meaning it is a land full of goodness and blessing.

820: Iraq needs the administration and management of the holy Qur’an, and those of Allah’s messenger, the Commander of the Faithful Imam Ali, and Imam Husayn, peace be upon them all … Iraq needs a management that would not even abandon a begging old Christian man… it needs a management that would not abandon an enemy armed to the teeth dying of thirst… we need such an administration. And any future administration in Iraq not up to this standard would also be a prelude to a sequence of problems for the upcoming generation and future generations Allah forbid.

821: It is compulsory for us to take up the responsibility of rebuilding Iraq anew. Our responsibility is massive and vast, and in need of great endeavours. Every one individual may be a force and a leading light in this respect… every single word or action has its worth, just like drops of rain; when there are many drops the result would be torrential flood.

822: Iraq needs a torrent of help; material, intellectual, scientific, medical… today it needs all of these and tomorrow it would have a greater need for them.

823: Iraq needs the freedom which the holy Qur’an spoke of and Imam Ali, peace be upon him, implemented during the reign of his government.

824: Iraq needs pluralism and not dictatorship; as much as Iraq suffered the pains of dictatorship, today it equally needs pluralism.

825: Today in Iraq there is an urgent need for guiding and educational programs; the Iraqi youths are yearning for religious identity but lack the means to reach and acquire religious knowledge as well as books, schools and universities.

826: A country like Iraq requires a considerable amount of endeavour, organisation, seriousness, continuous work, sincerity, investment, as well as much prayers - because this country suffered isolation, terrorism, oppression and the nation was deliberately kept ignorant and uneducated for many decades - and that was in the shadow of the most evil dictatorship in the world.

827: An Iraqi who lived for many years in pitch-black darkness is today surrounded by many needs from all angles.

828: In the future, Iraq would need millions of religious books and magazines, and schools and seminaries (hawzah), speakers and educators in this field. Iraq would also need hundreds of clinics and hospitals.

829: It is necessary for us all to endeavour to build a new Iraq by taking charge, and work with stern responsibility to ensure Iraq’s future.

830: Iraq needs hundreds of banks and funds which give interest free loans to help millions of the needy. This matter requires planning and swift action. This is because, in our beloved Iraq, carnage and destruction reached everywhere - the bodies and souls, as well as buildings and properties.

831: Every one of us should ponder on what they can do for Iraq’s future.

832: It is essential that groups and forums are set up with the aim of planning for Iraq’s future; studying the state and circumstances of the Iraqi nation, and specialist committees should be set up in various aspects, in order to address the needs of this nation. This should be done despite the fact that others have set up such groups and committees.

833: Whatever planning and preparation we make for Iraq’s future, it would still be insufficient, given the scale of the task.

834: All towns and cities in Iraq are in need of mosques, husayniahs, schools, and seminaries; because devastation and destruction covered everything. Many of the religious centres are dilapidated, with some being in complete ruins.

835: We emphasise the importance of the faithful setting up committees with the responsibility of planning, raising funds, and swift action, in order to rebuild an Iraq that is free and prosperous with goodness, faith and urban development.

836: It is of utter importance that the country is not given up to non-Iraqis to rebuild Iraq, for otherwise the calamities would be renewed for us for another thirty or forty years.

837: We the Iraqis have the first priority over others to rebuild Iraq.

838: We must pay attention to one important issue, and that today in Iraq we have millions of young men and women who are not married. It is imperative to contemplate on their affairs, establish marriage committees, before others come with their nightclubs and set up corruption centres. We must take the initiative and act swiftly.

839: There are millions in the world who are passionate devotees of the Commander of the Faithful Imam Ali and Imam Husayn, peace be upon them, who will come to Iraq, and will readily contribute in the grand social project for marrying the unmarried young men and women. Thus we should not let others to take the initiative in this respect.

840: Iraq is the land of Ahl al-Bayt, peace be upon them.

841: The wounded Iraq is the Iraq of Ali and Husayn, peace be upon them, the Iraq of the shrines of Ahl al-Bayt, peace be upon them, the Iraq of the blessed seminaries, the Iraq of culture and the cultured - of education and the educated - the Iraq of the faithful and the religious, and the Iraq of civilisation and ancient history.

842: It is incumbent that we do not allow the Wahhabis to make Iraq contrary to what the Ahl al-Bayt, peace be upon them, would wish. This necessitates us to be proactive and take immediate action, because the land is ours and the property is ours too. We have reports that the Wahhabis are in the process of preparing plans and programs for Iraq’s future.[123]

843: I call upon the honourable faithful in Iraq to unify their word and ranks, continue their endeavours with wisdom, statesmanship and perseverance, and renounce anything that may lead to complacency or extremism.

844: We wish to build an independent and unified Iraq on the bases of pluralism, consultation, justice, and freedom within the Sharia framework.

845: The tyrant has vanished from Iraq…I call on my brethren the great religious scholars in the seminaries, and in the various cities in Iraq, whom Almighty Allah made them the prophets’ inheritors, and a continuation of the ma‘soom Imams, peace be upon them, the defenders against Satan and his soldiers, to embark on directing and guiding the people to the right path, more than ever before, to disseminate calmness and tranquillity in the community, to bring about the spirit of hope and endeavour in the people, to shake off their hopelessness and despair, and to sharpen their resolution to endure hardship and overcome difficulties.

846: The tyrant has vanished from Iraq… I call upon my brethren the honourable speakers, notable preachers, the faithful writers and journalists who are the voice of the nation, inside the country or outside, to fulfil their mission in directing the nation, at all levels, and guiding them and reminding them of their huge responsibilities at this critical juncture, through radio, television, newspapers, magazines, podiums, seminars and the likes.

847: In the course of building a new Iraq… great hopes are laid on universities, through their lecturers and students, to fulfil their principal mission which is to enrich the nation and make it self-sufficient with devout experts and professionals, in all fields of expertise, so that this proud nation would not need others, rather, it would be in a position to help others with expertise, and to advance the nation forwards.

848: In the course of building the Iraq of values, love, brotherhood, chivalry and gallantry … I call on the tribes of Iraq which used to and continue to be a protective shield for Iraq and its people … to restructure and organise themselves now that the impediment that prevented them fulfilling their important duties has vanished. This will boost coherence and harmony within the Iraqi society, and help the nation towards piety and cooperation in all dimensions.

849: After Iraq’s salvation from the tyranny of the tyrant… it is imperative for businessmen, who have been favoured by the Almighty with wealth and opulence to see to the needs of the nation and facilitate self-sufficiency, through setting up companies, activating production lines, employing workers, therefore contributing to raise the nation’s standard to the highest level, and to contribute in rebuilding the wounded Iraq which has been devastated by the oppressive regime, and its consecutive wars over tens of years.

850: It is imperative for the women of Iraq, who bring up and educate the future generations, to take as role models the women of Imam Husayn, peace be upon him, Zaynab al-Kubra, Umm Kulthoum, al-Rabab, and Sokaynah, peace be upon them, in chastity, sacrifice, adornment with virtuous manners, enjoining good and prohibiting evil, and helping throughout life.

851: It is imperative for authentic political parties and organisations which embark on projects that concern Iraq - present and future - to endeavour, as it is expected of them, to bring together the various sides of this nation, which has suffered terrible pains, through focusing on the positive and discarding the negative aspects - under any label or slogan - and to cease personal infighting; since Iraq is in a new era, and any negativity does not go with the aspirations of this proud patience nation.

852: It is imperative for the general public, men and women, young and old, students or workers, public servants or traders, businessmen, farmers and others, to realise, and they do realise well by the grace of Allah, that Iraq is from them and for them.

853: It is imperative for the general Iraqi public, men and women, young and old, that they set themselves to build Iraq anew; that any achievement would be for all, and any problem or grievance would be for all. Let them fulfil their duties and responsibilities, each according to their own position. They must embark on stopping the bloodshed, and protecting the honour, wealth and properties. You should set up a committee in every city, town, village, and even mosque, husayniah, school, college and university to help the needy; for helping the masses is considered as one of the most beloved deeds by Almighty Allah, His messenger, and the Ahl al-Bayt, peace be upon them.

854: The bulk of the tragedies and sufferings that befell the Iraqi people were due to the absence of a good (government) administration.

855: It is incumbent that the government in Iraq adopts, as a role model, the policies of Allah’s messenger and the Commander of the Faithful Imam Ali, peace be upon them and their holy families, in governance in the holy cities of Medina and Kufah. They departed this world while they were in debt, and did not set aside for themselves one dinar or dirham.

856: It is essential that the government in Iraq considers itself as a compassionate father for every single member of this bereaved nation.

857: This oppressed nation was, for decades, deprived of observing the Husayni rites - which are amongst Allah’s rites - and Iraq and the holy city of Karbala in particular is the axis and pillar for those rites. It is therefore necessary for the government and the nation to cooperate in order to observe these rites in a fitting way suitable to the lofty status of Imam Husayn, peace be upon him, so that these would be taken as an example in other parts of the world.

858: After the fall of the oppressive regime in the wounded Iraq, the hope was to see the survival and salvation of many of the imprisoned faithful in Iraq, especially the grand ayatollahs, the esteemed scholars, lecturers of the seminary, and other dignitaries from those terrifying prisons, the like of which can rarely be found in human history, so that the nation could once again benefit from their scholarly merit, and from their blessed presence, in the various fields of religious, intellectual, societal and suchlike. Except that despair replaced hope, severe pains were renewed, and the wounds began to bleed once again, after numerous mass-graves began to be discovered, and the search for the living didn’t yield the desired results - we lodge our complaint with the Almighty Allah.

859: While the nation was deprived of the likes of those elite faithful prisoners in Iraq, especially the grand ayatollahs, the esteemed scholars, seminary lecturers, and other dignitaries who died [or were killed] in the former tyrant’s prisons, however, their examples are present in the hearts, and they will continue to be the symbols for the noblest values of faith throughout history.

860: Iraq is the country of Islam from the ancient times, and it is the land of the sacred and of the mausoleums of the Imams of the Muslims, and the land of the faithful, of the religious scholars, and of the seminaries, over many centuries, and therefore it is more befitting for it to be ruled by the laws of the holy Qur’an and Islam, especially that the overwhelming majority of its people are the Muslims.

861: For various reasons, it is evidently necessary to write the constitution according to the rulings of Islam, and under the supervision of the nation’s Islamic jurists, who are the authorities of religion and experts in the matter of Islamic rulings and legislation.

862: It is obligatory for the Muslims in Iraq, and everywhere else, to demand that the Iraq constitution be written according to Islamic law, and under the supervision of the nation’s Islamic jurists, and urge everyone for that cause. Otherwise, if this is ignored or abandoned, a great evil will overcome the nation, and it will open the gates for corruption which may not be shut for a very long time.

863: The holy Qur’an, the holy sunnah of the prophet and the Ahl al-Bayt, peace be upon them, should be the sole and only source for the Iraqi constitution.

864: It is obligatory that drafting the Iraqi constitution - with all its articles and clauses - must be made on Islamic bases and according to the Sharia criteria taken from the holy Qur’an and the teachings of Allah’s messenger and the ma‘soom Imams, peace be upon them.

865: It is imperative to stress on the unity of Iraq - with all its provinces, denominations and ethnic groups - including the Arab, Kurd, Turkmen, and that is in preparation for comprehensive Islamic unity.

866: It is imperative that the criterion in elections, government, and all other legal matters is the majority, while at the same time the minorities are awarded their Sharia rights completely and in their entirety; for this is the most important clause of the four clauses in democracy that the world recognises, which in our wounded Iraq today is in harmony with the divine law.

867: The honourable nation of Iraq must enlist all its forces in order to follow Allah’s messenger’s sunnah using this relative freedom that is available today, to disseminate the teachings of Allah and the Ahl al-Bayt, peace be upon them, and to lay the foundations of faith, freedom, pluralism, consultation, non-violence, and suchlike.

868: The steadfast people of Iraq suffered during the pitch-black decades for maintaining their faith and Islam, and for its adherence to Ahl al-Bayt, peace be upon them. It is therefore absolutely essential to preserve that adherence in the course of forming Iraq’s future; through the constitution which will apply to all for decades to come, so that it will be a shining episode in Iraq’s long history, by Allah’s leave.

869: The fitness and integrity of Iraq’s future is dependent on that which was fit and appropriate in its past.

870: Building Iraq will materialise when all the Iraqis; scholar and academic, teacher and student, young and old, trader, worker, civil servant, men and women, assume the burden of responsibility to“pick up the pieces” and“fill in the gaps” ; to activate all forces and abilities, mobilise the talents and competencies, and awaken all sectors of the community. This may be done by forming committees groups and organisations - public or private, large or small - in every village town or city, and in every tribe and family, to strive to fill in the gaps, and to see to the needs therein. It is through this endeavour that the Iraq of tomorrow will be the Iraq of goodness, welfare, and blessings.

871: It is mandatory to see to the needs of the needy in Iraq in all aspects; in order to eradicate despair, poverty, unemployment, celibacy and suchlike from this proud rich nation, whose wealth and bounty have been plundered over the dark decades.

872: The faithful around the globe are more fitting and worthy than others to fill in the gaps and to see to the needs of those in Iraq. Furthermore, it is essential to pay utmost attention and dedication to the issue of uniting the different factions and renouncing division, the only beneficiaries of which are the enemies, while the great loss will be this nation’s share.

873: It is obligatory to embark on a concentrated mobilisation effort to rescue the country of the Commander of the Faithful Imam Ali, and Imam Husayn, and all other Imams, peace be upon them, from the tragedies that is going through now; having suffered the harshest forms of cruelty and tyranny over many dark decades. This salvation may come about by preparing the ground and suitable environments for carrying out true, fair, comprehensive and immediate elections, so that all will benefit from true Islamic freedom, and its humanitarian values and principles, which the holy Qur’an emphasised upon, and Allah’s messenger, the Commander of the Faithful, Imam Husayn, and all other Imams, peace be upon them, were the practical embodiment of those teachings in various aspects of life: scientific, political, economic, cultural, educational, societal, military, and suchlike.

874: It is imperative for the builders of the new Iraq to adopt the principle of non-violence, to demand the Sharia rights through peaceful means, and to strengthen the constructive dialogue and lenient and frank understanding.

875: It is essential that all Iraqis, men and women, cooperate and support one another for the sake of building a“faithful and pious” Iraq; which enshrines all its forces and energies with faith, and enshrouds all denominations and groups with the garment of piety.

876: It is essential to make a concerted effort to establish a majority government according to the law; derived from the holy Qur’an and holy sunnah taken from the Prophet and the Ahl al-Bayt, peace be upon them. Indeed this colossal tragedy which lasted for decades was the result of a minority government and being distant from the divine law.

877: Over the course of their long history, the good-natured people of Iraq were, and will continue to be a nation of steadfastness, patience, perseverance, and sacrifice; especially in these last dark decades. It is a nation that will not be deterred by evil attempts from its resolute determination, and the deviant and the hypocrite will not deprive it of its patience and forbearance, coexistence and unity in ranks, and its demands for the just rights enshrined in the Islamic principles, and endorsed by man-made laws.

878: It is obligatory to be cautious of the sworn enemy who lies in wait for the oppressed nation of Iraq, and, with all means, tries to ignite a sectarian conflict between its people. And such sectarian conflicts [if succeed] will not end except with the failure of all concerned, just as they will prepare the way for domination of deviation and misguidance, oppression and corruption.

879: It is necessary for all in Iraq, at this critical and difficult stage, to adhere to patience and forbearance; just as it is necessary for the wise to curb the conflicts that others want to inflame, and to snip them in the bud.

880: One of the most important obligatory tasks today for all the people in Iraq, is to unite the aims and objectives of the faithful people, and this is achieved through renouncing the likes of tribal and ethnic divisions, closing ranks, reunifying the Iraqi people, and not allowing divisive views which bring about division and splitting up the union of ranks and goals. The latter would hinder the progress of the faithful towards achieving the lofty Islamic goals.

881: If the just Islamic system brought forth by Allah’s messenger and the Commander of the Faithful Imam Ali, peace be upon them and their holy families, is implemented in Iraq, by Allah’s leave, it would be paradise for all even for the non-Muslim minorities.

882: Holding free and fair elections in Iraq would, by Allah’s leave, be a prelude to the end of occupation, a means to the restoration of peace, and for people to obtain their rights.

883: Delaying the elections is not in the interest of the Iraqi people, because it would mean continuing with the status quo established by the occupation forces from the time of the regime’s fall until now.

884: Holding elections are the means for the Iraqi people to express their views.

885: The demands for some corners to delay the elections have sectarian motives, in a bid to prevent the majority getting their rights.

886: The elections will be valid if conducted within the legitimate controls, and under the supervision of the religious, political, and tribal forces to prevent any manipulation and fraud.

887: At the current time, the Iraqi people would only attain their legitimate rights through elections, and therefore it is incumbent for all to participate in these elections.

888: One of the positive outcomes of the elections is for the Iraqi people to attain their legitimate rights. Furthermore, they will prevent the establishment of dictatorial systems which persecute the nation, just as being the prelude for the exit of the foreign forces, the independence and sovereignty of Iraq.

889: We emphasise on the necessity of the honourable Iraqis partaking in the elections. They must register to vote, and must prepare the environments to hold fraud-free elections.

890: It is not permissible to sell the voting slips, because this would result in the loss of the Iraqi people’s rights, and this will facilitate the enemy of the people - who has a colossal amount of money - to buy its way to positions of decision making.

891: Holding free and fair elections is in the Iraqi people’s interest, and thus it is imperative for all to earnestly partake in these elections, and they must choose the truly trustworthy nationalist or Islamic groups. The necessary environments should be created so that the elections are held in peace.

892: The faithful in Iraq should know that taking revenge under current circumstances may ignite civil war, the greater beneficiary of which would be the imperial powers, as per“divide and rule” . Furthermore, this war, Allah-forbid, would give a negative image of the Islamic Ummah in general and of the followers of Ahl al-Bayt, peace be upon them, in particular.[124]

893: Our dear brothers should know that death retribution is restricted to murder only, and thus it is not permissible to take revenge randomly. It is also not permissible to apply retribution without identifying the killer definitively, and without carrying out a fair judicial procedure according to legitimate criteria.

894: It is incumbent on the faithful in Iraq to discipline and strengthen themselves, and to arm themselves with religious and political education, to close their ranks, renounce divisions, unify their stance, and demand the majority’s legitimate rights, through peaceful means, and never compromise on any of those rights whatever the pretexts or excuses may be.

895: We demand the cancellation of the unjust and wrongful sectarian quotas system, which gives the majority less than its rightful dues. Therefore it is essential that elections are carried out without setting sectarian quotas, and if quotas are temporarily necessary, it is imperative that all the Shi’a denominations with their various ethnic groups, such as Arab, Kurd, Turkmen, Shabak and others are all given according to their actual ratios, who in total are about 80% of the honourable nation of Iraq.

896: Take the oppressed nation of Iraq for example, despite all the harassment and persecution, and the flood of calamities which poured on this nation [by the former regime], when many of those who organised and participated in the mourning programs for Imam Husayn in their houses were executed, as well as the mass graves which were later discovered are best evidence for those atrocities, the nation of Iraq continues to adhere to the loyalty of Imam Husayn, peace be upon him.

897: Today, after the people of Iraq got rid of the tyranny, the enemy is back to perpetrate its oppression against the Iraqis once again. Today - the tenth of Muharram 1425AH (March 2004AD) - the enemy committed another atrocity in the vicinity of the shrines of Imam Husayn and his brother Abu al-Fadl al-Abbas, peace be upon them.[125]

898: The tyrants would not idly stand by after the deliverance of the Iraqi nation from the oppression of the fallen regime. The tyrants came back with their evil atrocity against the pilgrims of Imam Husayn in Karbala, and simultaneously against those of Imams al-Kadim and al-Jawad peace be upon them.

899: It is imperative for our dear ones in Iraq to observe patience, piety, putting their trust in Allah, and to strive to earn a living. Similarly it is imperative for the believers and charity groups to endeavour to see to their needs.

900: Today, the people of Iraq are afflicted with multiple crises; for the last fifty years, this nation has been swapping one crisis for another, from one difficult situation to a more difficult one, and at the current time, this crisis has multiplied for every single Iraqi, and all know, whether through the mass media or through personal experience, that Iraq is going through a very complex situations indeed, and no one knows how far this is going to go on except the Almighty Allah.

901: Do any of us really think we are unable to do anything about Iraq’s future?

902: The people of Iraq today are the ones who will build tomorrow’s Iraq.

Worldly Life

903: It is stated in the hadith that, as far as Allah is concerned, the world in its entirety is not even worth a wing of a mosquito. It is interesting that it does not say,“the two wings of a mosquito” because the insect uses both wings, but it states,“a wing of a mosquito” alluding to the worthlessness of the world and its low status with Almighty Allah.

904: When the individual’s mind and intellect are perfected, one would then not crave the world’s wreckage, because it is the mind’s weakness that would make one long for the perishable world.

905: The one who abnegates oneself [through self-discipline] would not favour wealth over Allah, nor favour desires, food, lust, and business over Allah. This does not mean one should abandon material life, however, since Allah created the world for the believers, and they take precedence to use it over the oppressors and Allah’s enemies.

906: The world is Allah’s creation, and the faithful are Allah’s devotees, and thus it is essential that the faithful are not owned by the world, rather they should own the world, and take of it as much as they can, while at the same time they should be prepared to abandon it if they find themselves in a situation that they have to choose between it and Allah’s law.

907: This worldly life that we live is like a house which has columns, walls, a roof, along with decoration and adornments. The columns, walls, and roof that are made of iron, wood, cement and bricks are the essential pillar of the building which it cannot do without. As for the decorations, lighting, painting and suchlike they are adornments for the house, and it is possible to do without. Thus an individual who is healthy and able bodied, content with what Allah has allotted for him, but is poor, then his life is complete in terms of essentials, and lacks nothing but adornments. The same goes for the one who does not have children, for they are life’s adornments and not its pillars.[126]

908: The one who lives life contently and confidently, would enjoy life even if one lacks wealth and offspring;[127] since wealth is not more than inclination and desire, which has no credibility, and it parts company with the individual at death. Similarly, offspring are adornments too, and they part company at death, if they were caring.[128]

909: The money you give in Allah’s cause is good from two viewpoints. First you would be rewarded for it in the hereafter. Secondly, it is a good hope you count on in your life; since when one does a good deed, one would look forward for a good return.

910: It is easy for an individual to write in one’s will that one’s wealth to be spent in Allah’s cause, but it is more important that one does that in one’s own life, because it is fundamental to embark on this task, which is difficult.

911: Let’s roll up our sleeves and donate some of our wealth to good causes, and one who cannot do it on one’s own, should give whatever one can, for these are the [good deeds which endure].[129]

912: Whatever emanates from an individual is either a good deed which one would see the benefit of, or a bad deed which would harm the individual.

913: We might face problems, the roots or causes of which we may not be aware, because we are inattentive; maybe we wronged someone or usurped their right, even though we were not aware of it. The consequences of our conducts in the material world are not changed by the intentions or ignorance about them - conducts leave behind their consequences - irrespective of whether or not one knows about them.

914 1000

The plant obtained is according to the reality of the seed; if one plants wheat, one would get wheat, and if one plants thorns, one would not get anything but thorns, even if one thought it was other than that.

915 1001

The problems that one faces are from one’s own conduct, and as one rectifies one’s conduct in life, one would face fewer problems.

Lesson 3: Contemplation in The Holy Qur’an

Complaint from The Forlorn Holy Qur’an

{وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا }

The Messenger says, 'O my Lord, behold, my people have taken this Holy Qur’an as a thing to be shunned.'(Furqan, 25:30)

“Forlorn” or “Shun” includes the separation by deed, body, tongue, and heart. So the connection of man with the Heavenly Book must be constant and under all circumstances, that’s why the term “Hijr”, translated as shunning, is used where there is a connection between a thing and mankind.

Therefore, we must struggle from all angles until the Holy Qur’an is brought out of the state of being shunned and the Holy Qur’an is made to be the pivotal point of all dimensions of our practical and scientific life until such time as the satisfaction of the Prophet is attained.

Not reciting the Holy Qur’an, preferring anything but the Holy Qur’an, not using it as our pivot, not contemplating in it, not teaching it to others and not applying the Holy Qur’an in practice, form the evidences of the shunning of the Holy Qur’an. Even if someone acquires the Holy Qur’an but then puts it aside and not look at it nor commit to it, is another form and evidence of shunning the Holy Qur’an.

This Ayah is a statement of great sorrow and distress from the Prophet, although because he is a mercy to all the worlds, he would therefore not curse. Yet in the day of judgement the Prophet will be one of those complaining against us. And so the shunning of the Holy Qur’an, the great sorrow of the Prophet and our responsibility is definite and simply reading the Holy Qur’an on the surface of it is not enough, but rather what is required is bring the Holy Qur’an out of this state.

Imam Redha (pbuh)‎‎‌ states that the reason we recite the Holy Qur’an in our daily prayers is to bring the Holy Qur’an out of the state of being shunned.

He also advices us to recite fifty Ayahs of the Holy Qur’an every day and our aim should not be to simply reach the end of the Surah, we should read tranquilly and our hearts are to take refuge in the recitation of the Holy Qur’an, and where ever our hearts are troubled, such is if in the darkness of the night we are attacked, we should take shelter with the Holy Qur’an.1

Here, we narrate some of the commentaries by the greats on the issue of the forlorn Holy Qur’an:

A) Mulla Sadra, in his introduction to the commentary on Surah Al-Waqia’a (Surah 56), says; So much research was conducted in to books written by sages that I was of the opinion that I became somebody, however, after just a little insight, I saw myself as empty of true knowledge. Towards the end of my life my thoughts went towards contemplation of the Holy Qur’an and the narrations of Mohammad PBUH and his Purified Household. I was certain that my work was baseless, as my whole life was spent standing in the shadows instead of in the light. From sorrow, my soul caught on fire and my heart was in flames, until the divine mercy caught my hand and lead me to the secrets of the Holy Qur’an and I started contemplating and commentating on the Holy Qur’an, I knocked hard on the door of the house of inspiration, the door opened and the curtain moved aside and I saw the angels say to me “Peace be upon you all, you have all been blessed, so enter it for eternity”.

B) Faidh Kashani said: I have written books and letters, I have researched, yet I have not find a single cure for the pain I have and found the water for my thirst to be evasive, I feared for myself and ran towards Allah, begging for guidance through in depth understanding of the Holy Qur’an and narrations.

C) Imam Khomeini showed regret in one of his speeches for not spending his entire life in the way of the Holy Qur’an and advised Islamic Seminaries and students to place the Holy Qur’an in all of its dimensions as the highest goal to head towards lest the end of our life be met with regret with regards to how our youth was spent.

The Necessity For Contemplation In The Holy Qur’an

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَاب }

A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember. (Saad 38:29)

The image of the Holy Qur’an in this Ayah has been drawn in the following way:

a) The text of it has been written - كِتَابٌ (A Book).

b) Sourced from the Divine Revelation and Infinite Knowledge - أَنزَلْنَاهُ (We have sent down).

c) The recipient is Divinely Guided - إِلَيْكَ (to thee).

d) Its content is full of blessing - مُبَارَكٌ (Blessed).

e) The aim of it being sent is to contemplate - لِّيَدَّبَّرُوا (may ponder).

f) Knowledge, awareness and to learn the points with in it are necessary first steps in the spiritual journey and being closer towards Allah - وَلِيَتَذَكَّرَ (and so remember).

g) Wise is the one who succeeds in achieving this.

Therefore, contemplation in the Holy Qur’an is considered to be of the highest significance, because: One who does not contemplate the Ayahs of the Holy Qur’an is deserving of Divine humiliation.

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا }

What, do they not ponder the Holy Qur’an? Or is it that there are locks upon their hearts? (Muhammad 47:24)

From the point of view of the Qur’an, a spiritual scholar is someone whose concern is to learn and teach the Qur’an.

{كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ }

Be you masters in that you know the Book, and in that you study (Al Emraan 3:79).

Imam Ali (pbuh), with regards to the infinite concepts and lessons of the Holy Qur’an, states

بحر لا يدرك قعره

The Holy Qur’an is a sea for which its bottom can never by understood.

Usually, over a period of time, the sayings and writings of an individual changes and evolves and contradictions may occur. However, over twenty-three years of revelation, under a multitude of circumstances such as war and peace, fame and exile, strength and weakness, ups and downs, from one who himself never went to learn, there was never a contradiction nor any evolution or change, reason being that these words are from Allah and not taught by mankind. So the Holy Qur’an cautions:

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

What, do they not ponder the Holy Qur’an? If it had been from other than God surely they would have found in it much inconsistency. (An Nissa 4:82)

Why is it the Holy Qur’an is not contemplated over? Where had it been from a source other than from Allah, there would have been definitely many contradictions.

The order to contemplate over the Holy Qur’an is for everyone and for every era and generation, clear through the fact that every thinker from every era, will arrive at new points from it.

With a little attention in the Ayah, we can benefit from some beautiful points:

1. No thinking in the Holy Qur’an is a cause for Divine reproach and taunt.

2. Contemplation in the Holy Qur’an is a curative medicine for hypocrisy.

3. The way to Islamic orientation and Holy Qur’an is to think and contemplate, not imitation.

4. The Holy Qur’an has called for all to contemplate and to understand the lessons being taught in it.

5. The thought that with in the Holy Qur’an there are contradictions and differences are a result of shallow anxiety and lack of contemplation and attention to detail.

6. The fact that there are no contradictions with in the Holy Qur’an and the single voice in which the Holy Qur’an is said, is a sign that its source is one that is not changeable. This is because anything that is from Allah is the Truth and Constant and is far from any contradiction, contrast and possibility of being scattered.

Note

1. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

Lesson 4: Points About The Qur’an

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

We have sent it down in a blessed night (Ad Dukhan 44:3).

The Holy Qur’an is blessed from all aspects. From the point of view of:

1. Who sent it down: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ

(Blessed be He who has sent down the Salvation. Furqan 25:1).

2. Where it was sent down: بِبَكَّةَ مُبَارَكًا (at Bekka, a place holy. Al Imraan 3:96).

3. When it was sent down: فِي لَيْلَةٍ مُّبَارَكَةٍ (in a blessed night. Dukhan 44:3).

4. Its content and text: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(A Book We have sent down to thee, Blessed. Saad 38:29).

A Book With Dignity

{إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ }

It is surely a noble Holy Qur’an, in a hidden Book, none but the purified shall touch, a sending down from the Lord of all Being. (Waqi’a 56:77-80).

In the Qur’an, Allah and anything associated with it is described as كريم which means “with dignity, generous, kind, noble, honourable etc”.

1. The Lord is generous: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O Man! What deceived thee as to thy generous Lord. Infitaar 82:6).

2. The Holy Qur’an is noble: إِنَّهُ لَقُرْآنٌ كَرِيمٌ (Waqi’a 56:77).

3. The Messenger is noble: وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (and a noble Messenger came unto them. Dukhan 44:17).

4. The medium in which the Holy Qur’an was sent through, (Archangel Jibrael), is noble:

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ }

Truly this is the word of a noble Messenger. (Takweer 81:19).

The human being is also addressed as the best of God’s creation, a recipient of nobility.

{و لقد کرمنا بنی آدم }

We have honoured the sons of Adam (Al Isra 17:70).

And Imam Ali‎ (pbuh) in speech number 152 of Nahjul Balagha, states the Purified Household are the dignitaries of the Qur’an.

کرائم القرآن

Yes, the Holy Qur’an is the key to honor and nobility of an individual and society. Looking at it, reciting it and memorizing it (with preservation), contemplating in it and seeking advice from it, is a source of growth and honor for mankind. For it is certainly a Noble Qur’an.

Some of the distinctions this infinitely and everlasting miraculous Holy Qur’an have been described in Tafseer Nur under Ayah 38 of Surah Yunus as follows:

1. The assertion of big lessons in small words: For example with regards to man and women, the Holy Qur’an states

{هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

They are a vestment for you, and you are a vestment for them. (Al Baqarah 2:187).

And to indicate the weakness of everything other than that of Divine Strength, it uses the simile of the spiders’ house. Or like the inability of anyone to be able to create even a single fly:

{لَن يَخْلُقُوا ذُبَابًا }

Shall never create a fly (Al Hajj 22:73).

2. The sweetness of the statements and its profound influence: Even if read a thousand times over, it never grows old, on the contrary, every time it is read, a new point can be obtained.

3. The musical tone of the words: The reverberations and the tone of the words is unique and if an Ayah of the Holy Qur’an is stated amongst a speech or among narrations, the Ayah stands out on its own and is easily identifiable.

4. The comprehensive of the Qur’an: With in the Holy Qur’an there is everything from clear evidence through to parables, from this world to the afterlife, from issues of family, rights, political, military, through to morality, history and more…

5. Its realities: The contents of the Holy Qur’an are not based upon guesswork and opinion. Even its stories are based on realities.

6. For all obstacles and conditions: People of all classes and in all places can take benefit from it and the Holy Qur’an is not a specialized book.

7. Everlasting and Eternal: The more that one’s life passes and knowledge is gained, more of the secrets of the Holy Qur’an are revealed.

8. Stimulant for growth: Despite having many enemies and having been attacked so much, it has grown stronger throughout its life.

9. A miracle in the hand: This is a miracle that is in the hands of all and is the kind of literature that is available to everyone.

10. It is a book of preaching as well as a book of laws and regulations.

11. It has come from one who did not study and from an area that was deprived of literacy.

12. Nothing has been added to it nor anything taken away from it, and is immune from all alteration.

13. The source of healing and mercy. The Doctor of this medicine not only knows us, but also loves us and the result of the prescription is eternal, without any parallel or anything like it.

The Miracle of The Holy Qur’an

{أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ}

Or they may say, "He forged it," Say, "Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah!- If ye speak the truth! (Hud 11:13)

The Holy Qur’an is not only a miracle with regards to its eloquence and its delivery of the message, but also is its lessons, sermons, proofs, news of the unseen and its laws are all miracles, and so the sentence

{وَادْعُوا مَنِ اسْتَطَعْتُم }

and call (to your aid) anyone you can…

is a call to all of mankind, not only to the Arabs who understand the eloquence and the message of the Holy Qur’an. Likewise, in another Ayah the Holy Qur’an states:

{قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا}

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support. (Al-Israa 17:88)

There are many sides to the miracles of the Qur’an: the pleasance and sweetness of the in recitation of the words, the uniformity of its content despite its revelation over 23 years, the exposition of scientific facts that were until that time unknown to mankind, the foretelling of events that letter occurred, news of civilization in history long gone that no longer have any traces left behind, the delivery of complete and comprehensive instructions in all aspects of individual and social life of mankind, remaining far from any form of distortion, any change, aging, and the continuation of the guarantee against it being forgotten.

But with all the concessions and all the incentives, mankind remains feeble. In one place the Holy Qur’an states

{أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ }

To gather together to produce the like of this Holy Qur’an (Al-Isra 17:88)

And in another Ayah, it eases the challenge to producing just ten ayahs like that of the Qur’ans, and elsewhere, a further easing to just one Surah:

{فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ }

Then produce a Surah like thereunto (Al Baqarah 2:23).

In addition to reducing these challenges, there are also various instigations included. Such as the Ayah that states even if all the men and Jinn come together, they cannot meet the challenge. And elsewhere, summon all the mind power on earth, and you all can still not produce anything like the Qur’an.

History has proven that despite all the wars by the enemy against Islam, and with all the conspiracies, they have not been able to bring a single surah like that of the Qur’an. Is a miracle anything other than this?

The Distinction Of Qur’anic Stories

{نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ}

We will relate to thee the fairest of stories in that We have revealed to thee this Holy Qur’an, though before it thou wast one of the heedless. (Yusuf 10:3)

The distinction of Qur’anic stories over others include:

1. Stories narrated by Allah - “We will relate”

2. They have a goal -

{نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ }

We relate to thee of the tidings of the Messengers is that whereby We strengthen thy heart. )Hud 11:120).

3. They are fact, not fiction -

{نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ }

relate to thee their tidings truly (Al Kahf 18:13).

4. Based on science, not conjecture -

{فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ }

We shall relate to them with knowledge (Al Araaf 7:7).

5. A tool of contemplation, not stupefaction -

{فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ }

So relate the story; haply they will reflect (Al Araaf 7:176).

6. A tool of education, not entertainment.

{لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ }

In their stories is surely a lesson (Yusuf 12:111).

Variety of Reciters of The Holy Qur’an

{وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ }

And when the Holy Qur’an is recited, give you ear to it and be silent; haply so you will find mercy. (Al Araaf 7:204)

Imam Baqir (pbuh) states that there are three groups of reciters of the Qur’an:

• A group that consider the Holy Qur’an a form of earning income and work and to pay for their living expenses, impose upon others this expectation.

• A group that only bring to life the Holy Qur’an through their tongue but with regards to practical application, do not care for its laws.

• And a group that have recited the Holy Qur’an and know it as medicine for their pain and are intimate with the Qur’an, and Allah will with this medium protect these individuals from torment and for their sake will cause rain to fall, and such people are very rare.1

Note

1. (Al Kafi ) V2 P627

Lesson 5: Supplication

The Importance of Supplication

{قُلْ مَا يَعْبَؤُاْ بِكمُ رَبىِّ لَوْ لَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامَا }

Say: 'My Lord esteems you not at all were it not for your supplication, for you have cried lies, and it shall surely be fastened. (Al Furqan 25:77)

The sentence “'My Lord esteems you not at all were it not for your supplication” indicates that the Lord does not hold for a group of people any value, due to their past actions, had they not been under the shadow of their supplications and worship.

Of course, with regards to the words “your supplication”, there are two meanings. One is supplication and crying with special attention to Allah, such is in the narrations when we read: A person of supplication is a person who will not perish.1 So from a group of people who were not of those who supplicated, the complaint will be that instead of supplication, you opted to go towards idols, desires and tyrants, and so retribution will be seen. And one where the meaning is the invitation from Allah to people, because His Divine Tradition is one that invites people with Truth and complete proof over them. What makes one a better presence and of more value is the very acceptance of the invitation of Allah, yet you did not accept the invitation and belied it, so hope of good in you is non-existent and retribution for your action will be delivered.

In one place Allah states in the Holy Qur’an:

{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

I have not created jinn and mankind except to serve Me. (Ad Dhariyat 51:56)

And when combined with the Ayah above, that had it not been for your supplication you would not have had any value, it is apparent the supplication is the heart and soul of worship.

Yes, even with the fact the Allah is All Knowing of everything, yet supplication remains our duty. Supplication in every place and at every moment is beneficial. This is because Allah states

{فَإِنِّي قَرِيبٌ }

I am near (Al Baqarah 2:186)

So if we are sometimes recipients of the wrath of Allah, it is because the distance we have placed between our self and Allah through the effect of sin.

The Attention of Allah To Those Who Supplicate

{وَ إِذَا سَأَلَكَ عِبَادِى عَنىِّ فَإِنىِّ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لىِ وَ لْيُؤْمِنُواْ بىِ لَعَلَّهُمْ يَرْشُدُون}

And when My servants question thee concerning Me - I am near to (I) answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. (Al Baqarah 2:186).

Supplication, is a reason for so much affection from the Lord that in this Ayah, Allah uses the first person pronoun seven times (see underlined words above). This affection occurs in the instance where the person wants to seek help from Allah through supplication.

Question: Why is it that sometimes our supplications are not answered?

Answer: In “Al-Mizan: An Exegesis of the Qur'an”, we read that in this Ayah, Allah states that

{أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

I answer the call of the caller, when he calls to Me (Al Baqarah 2:186).

Allah will answer the call of the caller that only calls upon Him, with complete sincerity, and requests good. So if a supplication has not been answered, it is either because our request from Allah was not for the better, and in reality would have been for the worse for us, or if it was in reality for the better for us, we did not request frankly and with complete sincerity where it was contaminated with an appeal to others. Or it could be that the answering of the supplication would not lead to our benefit, such as that stated in the narrations, in such cases in we are protected from calamity or our future generations are protected or compensation is granted in the Hereafter.

In Usul Kafi, we read that the one who consumes what is unlawful or does not enjoin good and forbid evil, and who supplicates without attention or presence of the heart, their supplications are not answered.

The meaning of supplication is not to leave earning a living and work, but rather reliance upon Allah along with effort. That’s why in the narrations we read: Supplication without effort will not be answered.

May be the placement of an Ayah of supplication in amongst Ayahs relating to fasting is due to it being more appropriate that the month of Allah be spent along with supplication.

Question: Given that the work of Allah is fixed based upon law and based upon deeds and traditions, what role does supplication play?

Answer: Just as the rules relating to the prayers and fasts of a traveler are different to that of one who is in their own residence, one who supplicates is different to one who is negligent of Allah and the tradition of Allah benefits the former, not the latter. Yes, supplications and conversations with Allah increase the capacity of one to be able to accept the beneficence of Allah.

Likewise, the invocation and the visitation of vicegerents اولیا ) of Allah changes the condition that one is in. Just like if a father takes along his child as a guest, the host will accept them with more love and affection than if they went alone. So supplication, visitation and invocation is reason for the changing of the conditions of someone, not the disruption of the Absolute Divine Tradition.

The Etiquette Of Supplication

{وَ قَالَ رَبُّكُمُ ادْعُونىِ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبرِوُنَ عَنْ عِبَادَتىِ سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِين}

And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgrace (Ghafir 40:60).

Supplications have etiquettes and conditions that need to be met including:

I. Supplication must be with faith and deed.

{يَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ }

He answers those who believe and do righteous deeds (Al Shura 42:26).

II. With sincerity

{فَادْعُوا اللَّـهَ مُخْلِصِينَ }

So call unto God sincerely (Ghafir 40:14).

III. With humbleness and in secret

{ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً }

Call on your Lord, humbly and secretly (Al Araaf 7:55).

IV. With fear and hope

{وَادْعُوهُ خَوْفًا وَطَمَعًا }

And call unto Him with in fear and hope. (Al Araaf 7:56).

V. During some special hours

{يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ }

Call upon their Lord at morning and evening (Al Anaam 6:52).

VI. The one who is supplicating should benefit from the heavenly divine names

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Of course, we must bring to attention that some deeds such as sin, oppression, and not forgiving those who have sought forgiveness from us, are a barrier to the answering of supplication. Or sometimes, the answering of a supplication means the need to break the world order of creation. Like the example of the student that answered a geography question incorrectly, that the surface of the sea is higher than that of the mountain top, the student requested from Allah that the two be swapped. Anyway, Allah being All Able, is also All Wise.

The answering of supplication is two sided. That means that if people are awaiting the answering of their supplication, they also need to answer and accept the invitation of Allah so that your supplication can also be answered by Allah.

{اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ }

Respond to God and the Messenger when He calls you unto that which will give you life (Al Anfaal 8:24).

The Beautiful Names of Allah

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Although all Divine names and attributes are beautiful and good, and Allah has all the Perfection which cannot be comprehended nor counted, in the narrations we have 99 names which have been emphasised and anyone who calls upon Allah with these names will have their supplications answered.

In the Qur’an, up to 145 names of Allah are noted and 99 names in the narrations, either because some of the names can be combined and are practically applied to be the same as each other, or it could mean that the names of Allah are not limited to a number. In some narrations and supplications there are even more names that have been noted, like in the supplication of Jawshan Kabeer. Of course, some of the Divine Beautiful Names have special effects, blessings and importance.

Imam Redha(pbuh) states: We, the Purified Household, are the Beautiful Names of Allah for which the deed of none will be accepted without comprehending us.

نحن والله الأسماء الحسنى التي لا يقبل الله من العباد عملا إلا بمعرفتنا2

He also stated any time you come across problems and hardship, invoke help from Allah though us as a medium, and then recited

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them. (Al Araaf 7:180).

It has also been narrated from him that he stated

إن الخالق لا يوصف إلا بما وصف به نفسه

The Creator cannot be described except with how He described Himself.

That means we cannot ascribe names to Allah of our own, such as calling him chaste, brave and the like.3

Notes

1. (Al Kafi ) V4 P228

2. (تفسیر اثنا عشری - Twelver Interpretation)

3. (تفسير فرقان - Tafseer Furqan)

Lesson 6: Importance of Prayers

Luqman’s Advice

{يَابُنَىَّ أَقِمِ الصَّلَوةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنكَرِ

وَ اصْبِرْ عَلىَ‏ مَا أَصَابَكَ إِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُور}

O my son, perform the prayer, and Enjoin Good and Forbid Evil. And bear patiently whatever may befall you; surely that (patience) is true constancy (Of importance and what is obligatory). (Luqman 31:17).

A brief summary with regards to the advice that Prophet Luqman (pbuh) gave to his son concerning prayers and enjoining is as follows:

• Prayers is the simplest, deepest, and most beautiful method of communication and connection with Allah which was part and parcel of all heavenly religions.

• Prayers is the only worship for which it has been advised to, before performing it, to have those with the best voices to rise and with a loud voice, invite to prayer through the slogans “Hasten to prayer, Hasten to success, Hasten to the best deed”. With it silence is broken and another cycle of the pure thoughts if Islam is declared and those who are neglectful are awakened.

• Prayers is so important that aim of settling Prophet Abrahams× wife and son in the dry, arid and waterless lands of Mecca was to uphold the prayer, not the pilgrimage rites.

• Imam Hussein (pbuh), for the sake of performing prayers during midday on the day of Ashura, was struck in the shield of his chest by the arrows of the enemy.

• The Holy Qur’an conveys the order to Prophets Abraham and Ismael to build and purify the Masjid Al Harram (The Mosque in Mecca) in preparation for those who perform prayers. Yes, prayers are so important that Zakaria, Maryam, Abraham, Ismael^ where all servants of places of worship and where prayers were performed.

• Prayer of an individual is in effect from the time of birth, in which a newborn has the Adhan and Iqqamah recited in to their ears, through to after death, where the prayer of the deceased is performed upon the body in the cemetery.

• Prayer is the key to the acceptance to all deeds and Imam Ali (pbuh) advices his governor to ensure his best time is reserved for prayers and to be aware that all of their actions will be accepted in light of their prayers.

• Prayer is the remembrance of Allah. And remembrance of Allah is the only calmer of the heart.

• Prayer, is proposed in most Surah’s of the Holy Qur’an form the longest Surah (Al Baqarah) though to the shortest (Kawthar).

• There are prayers for earthly events such as earthquakes and strong winds that instill fear, as well as heavenly events such as eclipses where prayers become obligatory. There are even prayers prescribed for requesting rain.

• Prayers keeps one from committing many vices and obscenities.

In prayers, our attention and desires are directed towards perfection, consider the following:

• Cleanliness and hygiene, in everything such as brushing teeth, ablution, ghusl1 , cleanliness of the body and cloths.

• Valor, audacity and calling loudly is learnt from the Call to Prayer.

• Presence in an arena is taught through Mosques.

• Attention to justice is considered through the selection of a just person to be leader of the congregation.

• Attention is drawn to the perfection and value of those who stand in the first line of the congregational prayer.

• Independent orientation is felt through the Qibla. Jews perform their worship in one direction and Christians in another, while Muslims must also have their own independent direction to face, therefore as the Holy Qur’an states, The Ka’baa is the independent Qibla of Muslims so that they find their independence.

• Attention to the rights of others - by way of prayers having to be performed with clothing worn that has not been usurped, not even a single thread of it.

• Attention towards political movements is felt here where we read in the narrations: Prayers are not accepted where they are not combined with the acceptance of the Guardian and Divinely Guided Leader.

• Attention is brought to order through straight lines in which we pray congregational prayers in, and attention towards martyrs through the use of the soil of Karbala to prostrate on, and attention to surrounding hygiene and cleanliness which are as per recommendations given for the cleanliness and purity of Mosques and Mosque goers.

• Attention is brought towards Allah during the entire prayer, attention to resurrection while reciting “Master of the Day of Judgment” (Al Fatiha 1:4), attention to the path we choose to take through “Show us the straightway” (Al Fatiha 1:6), attention to choosing the right people to associate with through “the path of those whom Thou hast blessed” (Al Fatiha 1:7), and avoiding association with those who have strayed and who have wrath upon them through “not of those against whom Thou art wrathful, nor of those who are astray” (Al Fatiha 1:7), attention towards the Prophet and his pure progeny through the Tashahud and towards the pure and righteous ones through the greetings “Peace be upon us and upon the Allah’s Righteous worshippers.”

• We see attention to healthy nutrition here through advice such as anyone who consumes alcoholic drinks, will not have their prayers accepted for 40 days.

• Apparent adornments are seen here through advice that the best clothes, perfume and ornaments should be utilised in prayer and even women are advised to wear adornments during prayers.

• Attention is brought towards our spouses where we read in the narrations that should we have quarrelled with or annoyed our spouse or spoken badly to them, the prayers of neither of them will be accepted.

In the Ayahs of the Qur’an, “prayers” and the “Enjoining good and forbidding evil” appear together and affect each other, such as in the following Ayahs:

{إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَر }

Lo! worship preserves from lewdness and iniquity (Al Ankaboot 29:45).

{إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ }

Lo! good deeds (such as prayers) annul ill-deeds (Hud 11:114).

{أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

Perform the prayer, and enjoin the good and forbid the evil (Luqman 31:17).

{الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ}

Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin good and forbid evil (Al Hajj 22:41).

Note

1. A methodological and systematic approach, with intention, to cleansing the body necessary after certain events such as a women cycle, intercourse, or touching the deceased.

Lesson 3: Contemplation in The Holy Qur’an

Complaint from The Forlorn Holy Qur’an

{وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا }

The Messenger says, 'O my Lord, behold, my people have taken this Holy Qur’an as a thing to be shunned.'(Furqan, 25:30)

“Forlorn” or “Shun” includes the separation by deed, body, tongue, and heart. So the connection of man with the Heavenly Book must be constant and under all circumstances, that’s why the term “Hijr”, translated as shunning, is used where there is a connection between a thing and mankind.

Therefore, we must struggle from all angles until the Holy Qur’an is brought out of the state of being shunned and the Holy Qur’an is made to be the pivotal point of all dimensions of our practical and scientific life until such time as the satisfaction of the Prophet is attained.

Not reciting the Holy Qur’an, preferring anything but the Holy Qur’an, not using it as our pivot, not contemplating in it, not teaching it to others and not applying the Holy Qur’an in practice, form the evidences of the shunning of the Holy Qur’an. Even if someone acquires the Holy Qur’an but then puts it aside and not look at it nor commit to it, is another form and evidence of shunning the Holy Qur’an.

This Ayah is a statement of great sorrow and distress from the Prophet, although because he is a mercy to all the worlds, he would therefore not curse. Yet in the day of judgement the Prophet will be one of those complaining against us. And so the shunning of the Holy Qur’an, the great sorrow of the Prophet and our responsibility is definite and simply reading the Holy Qur’an on the surface of it is not enough, but rather what is required is bring the Holy Qur’an out of this state.

Imam Redha (pbuh)‎‎‌ states that the reason we recite the Holy Qur’an in our daily prayers is to bring the Holy Qur’an out of the state of being shunned.

He also advices us to recite fifty Ayahs of the Holy Qur’an every day and our aim should not be to simply reach the end of the Surah, we should read tranquilly and our hearts are to take refuge in the recitation of the Holy Qur’an, and where ever our hearts are troubled, such is if in the darkness of the night we are attacked, we should take shelter with the Holy Qur’an.1

Here, we narrate some of the commentaries by the greats on the issue of the forlorn Holy Qur’an:

A) Mulla Sadra, in his introduction to the commentary on Surah Al-Waqia’a (Surah 56), says; So much research was conducted in to books written by sages that I was of the opinion that I became somebody, however, after just a little insight, I saw myself as empty of true knowledge. Towards the end of my life my thoughts went towards contemplation of the Holy Qur’an and the narrations of Mohammad PBUH and his Purified Household. I was certain that my work was baseless, as my whole life was spent standing in the shadows instead of in the light. From sorrow, my soul caught on fire and my heart was in flames, until the divine mercy caught my hand and lead me to the secrets of the Holy Qur’an and I started contemplating and commentating on the Holy Qur’an, I knocked hard on the door of the house of inspiration, the door opened and the curtain moved aside and I saw the angels say to me “Peace be upon you all, you have all been blessed, so enter it for eternity”.

B) Faidh Kashani said: I have written books and letters, I have researched, yet I have not find a single cure for the pain I have and found the water for my thirst to be evasive, I feared for myself and ran towards Allah, begging for guidance through in depth understanding of the Holy Qur’an and narrations.

C) Imam Khomeini showed regret in one of his speeches for not spending his entire life in the way of the Holy Qur’an and advised Islamic Seminaries and students to place the Holy Qur’an in all of its dimensions as the highest goal to head towards lest the end of our life be met with regret with regards to how our youth was spent.

The Necessity For Contemplation In The Holy Qur’an

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَاب }

A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember. (Saad 38:29)

The image of the Holy Qur’an in this Ayah has been drawn in the following way:

a) The text of it has been written - كِتَابٌ (A Book).

b) Sourced from the Divine Revelation and Infinite Knowledge - أَنزَلْنَاهُ (We have sent down).

c) The recipient is Divinely Guided - إِلَيْكَ (to thee).

d) Its content is full of blessing - مُبَارَكٌ (Blessed).

e) The aim of it being sent is to contemplate - لِّيَدَّبَّرُوا (may ponder).

f) Knowledge, awareness and to learn the points with in it are necessary first steps in the spiritual journey and being closer towards Allah - وَلِيَتَذَكَّرَ (and so remember).

g) Wise is the one who succeeds in achieving this.

Therefore, contemplation in the Holy Qur’an is considered to be of the highest significance, because: One who does not contemplate the Ayahs of the Holy Qur’an is deserving of Divine humiliation.

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا }

What, do they not ponder the Holy Qur’an? Or is it that there are locks upon their hearts? (Muhammad 47:24)

From the point of view of the Qur’an, a spiritual scholar is someone whose concern is to learn and teach the Qur’an.

{كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ }

Be you masters in that you know the Book, and in that you study (Al Emraan 3:79).

Imam Ali (pbuh), with regards to the infinite concepts and lessons of the Holy Qur’an, states

بحر لا يدرك قعره

The Holy Qur’an is a sea for which its bottom can never by understood.

Usually, over a period of time, the sayings and writings of an individual changes and evolves and contradictions may occur. However, over twenty-three years of revelation, under a multitude of circumstances such as war and peace, fame and exile, strength and weakness, ups and downs, from one who himself never went to learn, there was never a contradiction nor any evolution or change, reason being that these words are from Allah and not taught by mankind. So the Holy Qur’an cautions:

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

What, do they not ponder the Holy Qur’an? If it had been from other than God surely they would have found in it much inconsistency. (An Nissa 4:82)

Why is it the Holy Qur’an is not contemplated over? Where had it been from a source other than from Allah, there would have been definitely many contradictions.

The order to contemplate over the Holy Qur’an is for everyone and for every era and generation, clear through the fact that every thinker from every era, will arrive at new points from it.

With a little attention in the Ayah, we can benefit from some beautiful points:

1. No thinking in the Holy Qur’an is a cause for Divine reproach and taunt.

2. Contemplation in the Holy Qur’an is a curative medicine for hypocrisy.

3. The way to Islamic orientation and Holy Qur’an is to think and contemplate, not imitation.

4. The Holy Qur’an has called for all to contemplate and to understand the lessons being taught in it.

5. The thought that with in the Holy Qur’an there are contradictions and differences are a result of shallow anxiety and lack of contemplation and attention to detail.

6. The fact that there are no contradictions with in the Holy Qur’an and the single voice in which the Holy Qur’an is said, is a sign that its source is one that is not changeable. This is because anything that is from Allah is the Truth and Constant and is far from any contradiction, contrast and possibility of being scattered.

Note

1. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

Lesson 4: Points About The Qur’an

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

We have sent it down in a blessed night (Ad Dukhan 44:3).

The Holy Qur’an is blessed from all aspects. From the point of view of:

1. Who sent it down: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ

(Blessed be He who has sent down the Salvation. Furqan 25:1).

2. Where it was sent down: بِبَكَّةَ مُبَارَكًا (at Bekka, a place holy. Al Imraan 3:96).

3. When it was sent down: فِي لَيْلَةٍ مُّبَارَكَةٍ (in a blessed night. Dukhan 44:3).

4. Its content and text: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(A Book We have sent down to thee, Blessed. Saad 38:29).

A Book With Dignity

{إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ }

It is surely a noble Holy Qur’an, in a hidden Book, none but the purified shall touch, a sending down from the Lord of all Being. (Waqi’a 56:77-80).

In the Qur’an, Allah and anything associated with it is described as كريم which means “with dignity, generous, kind, noble, honourable etc”.

1. The Lord is generous: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O Man! What deceived thee as to thy generous Lord. Infitaar 82:6).

2. The Holy Qur’an is noble: إِنَّهُ لَقُرْآنٌ كَرِيمٌ (Waqi’a 56:77).

3. The Messenger is noble: وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (and a noble Messenger came unto them. Dukhan 44:17).

4. The medium in which the Holy Qur’an was sent through, (Archangel Jibrael), is noble:

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ }

Truly this is the word of a noble Messenger. (Takweer 81:19).

The human being is also addressed as the best of God’s creation, a recipient of nobility.

{و لقد کرمنا بنی آدم }

We have honoured the sons of Adam (Al Isra 17:70).

And Imam Ali‎ (pbuh) in speech number 152 of Nahjul Balagha, states the Purified Household are the dignitaries of the Qur’an.

کرائم القرآن

Yes, the Holy Qur’an is the key to honor and nobility of an individual and society. Looking at it, reciting it and memorizing it (with preservation), contemplating in it and seeking advice from it, is a source of growth and honor for mankind. For it is certainly a Noble Qur’an.

Some of the distinctions this infinitely and everlasting miraculous Holy Qur’an have been described in Tafseer Nur under Ayah 38 of Surah Yunus as follows:

1. The assertion of big lessons in small words: For example with regards to man and women, the Holy Qur’an states

{هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

They are a vestment for you, and you are a vestment for them. (Al Baqarah 2:187).

And to indicate the weakness of everything other than that of Divine Strength, it uses the simile of the spiders’ house. Or like the inability of anyone to be able to create even a single fly:

{لَن يَخْلُقُوا ذُبَابًا }

Shall never create a fly (Al Hajj 22:73).

2. The sweetness of the statements and its profound influence: Even if read a thousand times over, it never grows old, on the contrary, every time it is read, a new point can be obtained.

3. The musical tone of the words: The reverberations and the tone of the words is unique and if an Ayah of the Holy Qur’an is stated amongst a speech or among narrations, the Ayah stands out on its own and is easily identifiable.

4. The comprehensive of the Qur’an: With in the Holy Qur’an there is everything from clear evidence through to parables, from this world to the afterlife, from issues of family, rights, political, military, through to morality, history and more…

5. Its realities: The contents of the Holy Qur’an are not based upon guesswork and opinion. Even its stories are based on realities.

6. For all obstacles and conditions: People of all classes and in all places can take benefit from it and the Holy Qur’an is not a specialized book.

7. Everlasting and Eternal: The more that one’s life passes and knowledge is gained, more of the secrets of the Holy Qur’an are revealed.

8. Stimulant for growth: Despite having many enemies and having been attacked so much, it has grown stronger throughout its life.

9. A miracle in the hand: This is a miracle that is in the hands of all and is the kind of literature that is available to everyone.

10. It is a book of preaching as well as a book of laws and regulations.

11. It has come from one who did not study and from an area that was deprived of literacy.

12. Nothing has been added to it nor anything taken away from it, and is immune from all alteration.

13. The source of healing and mercy. The Doctor of this medicine not only knows us, but also loves us and the result of the prescription is eternal, without any parallel or anything like it.

The Miracle of The Holy Qur’an

{أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ}

Or they may say, "He forged it," Say, "Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah!- If ye speak the truth! (Hud 11:13)

The Holy Qur’an is not only a miracle with regards to its eloquence and its delivery of the message, but also is its lessons, sermons, proofs, news of the unseen and its laws are all miracles, and so the sentence

{وَادْعُوا مَنِ اسْتَطَعْتُم }

and call (to your aid) anyone you can…

is a call to all of mankind, not only to the Arabs who understand the eloquence and the message of the Holy Qur’an. Likewise, in another Ayah the Holy Qur’an states:

{قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا}

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support. (Al-Israa 17:88)

There are many sides to the miracles of the Qur’an: the pleasance and sweetness of the in recitation of the words, the uniformity of its content despite its revelation over 23 years, the exposition of scientific facts that were until that time unknown to mankind, the foretelling of events that letter occurred, news of civilization in history long gone that no longer have any traces left behind, the delivery of complete and comprehensive instructions in all aspects of individual and social life of mankind, remaining far from any form of distortion, any change, aging, and the continuation of the guarantee against it being forgotten.

But with all the concessions and all the incentives, mankind remains feeble. In one place the Holy Qur’an states

{أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ }

To gather together to produce the like of this Holy Qur’an (Al-Isra 17:88)

And in another Ayah, it eases the challenge to producing just ten ayahs like that of the Qur’ans, and elsewhere, a further easing to just one Surah:

{فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ }

Then produce a Surah like thereunto (Al Baqarah 2:23).

In addition to reducing these challenges, there are also various instigations included. Such as the Ayah that states even if all the men and Jinn come together, they cannot meet the challenge. And elsewhere, summon all the mind power on earth, and you all can still not produce anything like the Qur’an.

History has proven that despite all the wars by the enemy against Islam, and with all the conspiracies, they have not been able to bring a single surah like that of the Qur’an. Is a miracle anything other than this?

The Distinction Of Qur’anic Stories

{نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ}

We will relate to thee the fairest of stories in that We have revealed to thee this Holy Qur’an, though before it thou wast one of the heedless. (Yusuf 10:3)

The distinction of Qur’anic stories over others include:

1. Stories narrated by Allah - “We will relate”

2. They have a goal -

{نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ }

We relate to thee of the tidings of the Messengers is that whereby We strengthen thy heart. )Hud 11:120).

3. They are fact, not fiction -

{نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ }

relate to thee their tidings truly (Al Kahf 18:13).

4. Based on science, not conjecture -

{فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ }

We shall relate to them with knowledge (Al Araaf 7:7).

5. A tool of contemplation, not stupefaction -

{فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ }

So relate the story; haply they will reflect (Al Araaf 7:176).

6. A tool of education, not entertainment.

{لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ }

In their stories is surely a lesson (Yusuf 12:111).

Variety of Reciters of The Holy Qur’an

{وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ }

And when the Holy Qur’an is recited, give you ear to it and be silent; haply so you will find mercy. (Al Araaf 7:204)

Imam Baqir (pbuh) states that there are three groups of reciters of the Qur’an:

• A group that consider the Holy Qur’an a form of earning income and work and to pay for their living expenses, impose upon others this expectation.

• A group that only bring to life the Holy Qur’an through their tongue but with regards to practical application, do not care for its laws.

• And a group that have recited the Holy Qur’an and know it as medicine for their pain and are intimate with the Qur’an, and Allah will with this medium protect these individuals from torment and for their sake will cause rain to fall, and such people are very rare.1

Note

1. (Al Kafi ) V2 P627

Lesson 5: Supplication

The Importance of Supplication

{قُلْ مَا يَعْبَؤُاْ بِكمُ رَبىِّ لَوْ لَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامَا }

Say: 'My Lord esteems you not at all were it not for your supplication, for you have cried lies, and it shall surely be fastened. (Al Furqan 25:77)

The sentence “'My Lord esteems you not at all were it not for your supplication” indicates that the Lord does not hold for a group of people any value, due to their past actions, had they not been under the shadow of their supplications and worship.

Of course, with regards to the words “your supplication”, there are two meanings. One is supplication and crying with special attention to Allah, such is in the narrations when we read: A person of supplication is a person who will not perish.1 So from a group of people who were not of those who supplicated, the complaint will be that instead of supplication, you opted to go towards idols, desires and tyrants, and so retribution will be seen. And one where the meaning is the invitation from Allah to people, because His Divine Tradition is one that invites people with Truth and complete proof over them. What makes one a better presence and of more value is the very acceptance of the invitation of Allah, yet you did not accept the invitation and belied it, so hope of good in you is non-existent and retribution for your action will be delivered.

In one place Allah states in the Holy Qur’an:

{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

I have not created jinn and mankind except to serve Me. (Ad Dhariyat 51:56)

And when combined with the Ayah above, that had it not been for your supplication you would not have had any value, it is apparent the supplication is the heart and soul of worship.

Yes, even with the fact the Allah is All Knowing of everything, yet supplication remains our duty. Supplication in every place and at every moment is beneficial. This is because Allah states

{فَإِنِّي قَرِيبٌ }

I am near (Al Baqarah 2:186)

So if we are sometimes recipients of the wrath of Allah, it is because the distance we have placed between our self and Allah through the effect of sin.

The Attention of Allah To Those Who Supplicate

{وَ إِذَا سَأَلَكَ عِبَادِى عَنىِّ فَإِنىِّ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لىِ وَ لْيُؤْمِنُواْ بىِ لَعَلَّهُمْ يَرْشُدُون}

And when My servants question thee concerning Me - I am near to (I) answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. (Al Baqarah 2:186).

Supplication, is a reason for so much affection from the Lord that in this Ayah, Allah uses the first person pronoun seven times (see underlined words above). This affection occurs in the instance where the person wants to seek help from Allah through supplication.

Question: Why is it that sometimes our supplications are not answered?

Answer: In “Al-Mizan: An Exegesis of the Qur'an”, we read that in this Ayah, Allah states that

{أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

I answer the call of the caller, when he calls to Me (Al Baqarah 2:186).

Allah will answer the call of the caller that only calls upon Him, with complete sincerity, and requests good. So if a supplication has not been answered, it is either because our request from Allah was not for the better, and in reality would have been for the worse for us, or if it was in reality for the better for us, we did not request frankly and with complete sincerity where it was contaminated with an appeal to others. Or it could be that the answering of the supplication would not lead to our benefit, such as that stated in the narrations, in such cases in we are protected from calamity or our future generations are protected or compensation is granted in the Hereafter.

In Usul Kafi, we read that the one who consumes what is unlawful or does not enjoin good and forbid evil, and who supplicates without attention or presence of the heart, their supplications are not answered.

The meaning of supplication is not to leave earning a living and work, but rather reliance upon Allah along with effort. That’s why in the narrations we read: Supplication without effort will not be answered.

May be the placement of an Ayah of supplication in amongst Ayahs relating to fasting is due to it being more appropriate that the month of Allah be spent along with supplication.

Question: Given that the work of Allah is fixed based upon law and based upon deeds and traditions, what role does supplication play?

Answer: Just as the rules relating to the prayers and fasts of a traveler are different to that of one who is in their own residence, one who supplicates is different to one who is negligent of Allah and the tradition of Allah benefits the former, not the latter. Yes, supplications and conversations with Allah increase the capacity of one to be able to accept the beneficence of Allah.

Likewise, the invocation and the visitation of vicegerents اولیا ) of Allah changes the condition that one is in. Just like if a father takes along his child as a guest, the host will accept them with more love and affection than if they went alone. So supplication, visitation and invocation is reason for the changing of the conditions of someone, not the disruption of the Absolute Divine Tradition.

The Etiquette Of Supplication

{وَ قَالَ رَبُّكُمُ ادْعُونىِ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبرِوُنَ عَنْ عِبَادَتىِ سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِين}

And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgrace (Ghafir 40:60).

Supplications have etiquettes and conditions that need to be met including:

I. Supplication must be with faith and deed.

{يَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ }

He answers those who believe and do righteous deeds (Al Shura 42:26).

II. With sincerity

{فَادْعُوا اللَّـهَ مُخْلِصِينَ }

So call unto God sincerely (Ghafir 40:14).

III. With humbleness and in secret

{ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً }

Call on your Lord, humbly and secretly (Al Araaf 7:55).

IV. With fear and hope

{وَادْعُوهُ خَوْفًا وَطَمَعًا }

And call unto Him with in fear and hope. (Al Araaf 7:56).

V. During some special hours

{يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ }

Call upon their Lord at morning and evening (Al Anaam 6:52).

VI. The one who is supplicating should benefit from the heavenly divine names

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Of course, we must bring to attention that some deeds such as sin, oppression, and not forgiving those who have sought forgiveness from us, are a barrier to the answering of supplication. Or sometimes, the answering of a supplication means the need to break the world order of creation. Like the example of the student that answered a geography question incorrectly, that the surface of the sea is higher than that of the mountain top, the student requested from Allah that the two be swapped. Anyway, Allah being All Able, is also All Wise.

The answering of supplication is two sided. That means that if people are awaiting the answering of their supplication, they also need to answer and accept the invitation of Allah so that your supplication can also be answered by Allah.

{اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ }

Respond to God and the Messenger when He calls you unto that which will give you life (Al Anfaal 8:24).

The Beautiful Names of Allah

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Although all Divine names and attributes are beautiful and good, and Allah has all the Perfection which cannot be comprehended nor counted, in the narrations we have 99 names which have been emphasised and anyone who calls upon Allah with these names will have their supplications answered.

In the Qur’an, up to 145 names of Allah are noted and 99 names in the narrations, either because some of the names can be combined and are practically applied to be the same as each other, or it could mean that the names of Allah are not limited to a number. In some narrations and supplications there are even more names that have been noted, like in the supplication of Jawshan Kabeer. Of course, some of the Divine Beautiful Names have special effects, blessings and importance.

Imam Redha(pbuh) states: We, the Purified Household, are the Beautiful Names of Allah for which the deed of none will be accepted without comprehending us.

نحن والله الأسماء الحسنى التي لا يقبل الله من العباد عملا إلا بمعرفتنا2

He also stated any time you come across problems and hardship, invoke help from Allah though us as a medium, and then recited

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them. (Al Araaf 7:180).

It has also been narrated from him that he stated

إن الخالق لا يوصف إلا بما وصف به نفسه

The Creator cannot be described except with how He described Himself.

That means we cannot ascribe names to Allah of our own, such as calling him chaste, brave and the like.3

Notes

1. (Al Kafi ) V4 P228

2. (تفسیر اثنا عشری - Twelver Interpretation)

3. (تفسير فرقان - Tafseer Furqan)

Lesson 6: Importance of Prayers

Luqman’s Advice

{يَابُنَىَّ أَقِمِ الصَّلَوةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنكَرِ

وَ اصْبِرْ عَلىَ‏ مَا أَصَابَكَ إِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُور}

O my son, perform the prayer, and Enjoin Good and Forbid Evil. And bear patiently whatever may befall you; surely that (patience) is true constancy (Of importance and what is obligatory). (Luqman 31:17).

A brief summary with regards to the advice that Prophet Luqman (pbuh) gave to his son concerning prayers and enjoining is as follows:

• Prayers is the simplest, deepest, and most beautiful method of communication and connection with Allah which was part and parcel of all heavenly religions.

• Prayers is the only worship for which it has been advised to, before performing it, to have those with the best voices to rise and with a loud voice, invite to prayer through the slogans “Hasten to prayer, Hasten to success, Hasten to the best deed”. With it silence is broken and another cycle of the pure thoughts if Islam is declared and those who are neglectful are awakened.

• Prayers is so important that aim of settling Prophet Abrahams× wife and son in the dry, arid and waterless lands of Mecca was to uphold the prayer, not the pilgrimage rites.

• Imam Hussein (pbuh), for the sake of performing prayers during midday on the day of Ashura, was struck in the shield of his chest by the arrows of the enemy.

• The Holy Qur’an conveys the order to Prophets Abraham and Ismael to build and purify the Masjid Al Harram (The Mosque in Mecca) in preparation for those who perform prayers. Yes, prayers are so important that Zakaria, Maryam, Abraham, Ismael^ where all servants of places of worship and where prayers were performed.

• Prayer of an individual is in effect from the time of birth, in which a newborn has the Adhan and Iqqamah recited in to their ears, through to after death, where the prayer of the deceased is performed upon the body in the cemetery.

• Prayer is the key to the acceptance to all deeds and Imam Ali (pbuh) advices his governor to ensure his best time is reserved for prayers and to be aware that all of their actions will be accepted in light of their prayers.

• Prayer is the remembrance of Allah. And remembrance of Allah is the only calmer of the heart.

• Prayer, is proposed in most Surah’s of the Holy Qur’an form the longest Surah (Al Baqarah) though to the shortest (Kawthar).

• There are prayers for earthly events such as earthquakes and strong winds that instill fear, as well as heavenly events such as eclipses where prayers become obligatory. There are even prayers prescribed for requesting rain.

• Prayers keeps one from committing many vices and obscenities.

In prayers, our attention and desires are directed towards perfection, consider the following:

• Cleanliness and hygiene, in everything such as brushing teeth, ablution, ghusl1 , cleanliness of the body and cloths.

• Valor, audacity and calling loudly is learnt from the Call to Prayer.

• Presence in an arena is taught through Mosques.

• Attention to justice is considered through the selection of a just person to be leader of the congregation.

• Attention is drawn to the perfection and value of those who stand in the first line of the congregational prayer.

• Independent orientation is felt through the Qibla. Jews perform their worship in one direction and Christians in another, while Muslims must also have their own independent direction to face, therefore as the Holy Qur’an states, The Ka’baa is the independent Qibla of Muslims so that they find their independence.

• Attention to the rights of others - by way of prayers having to be performed with clothing worn that has not been usurped, not even a single thread of it.

• Attention towards political movements is felt here where we read in the narrations: Prayers are not accepted where they are not combined with the acceptance of the Guardian and Divinely Guided Leader.

• Attention is brought to order through straight lines in which we pray congregational prayers in, and attention towards martyrs through the use of the soil of Karbala to prostrate on, and attention to surrounding hygiene and cleanliness which are as per recommendations given for the cleanliness and purity of Mosques and Mosque goers.

• Attention is brought towards Allah during the entire prayer, attention to resurrection while reciting “Master of the Day of Judgment” (Al Fatiha 1:4), attention to the path we choose to take through “Show us the straightway” (Al Fatiha 1:6), attention to choosing the right people to associate with through “the path of those whom Thou hast blessed” (Al Fatiha 1:7), and avoiding association with those who have strayed and who have wrath upon them through “not of those against whom Thou art wrathful, nor of those who are astray” (Al Fatiha 1:7), attention towards the Prophet and his pure progeny through the Tashahud and towards the pure and righteous ones through the greetings “Peace be upon us and upon the Allah’s Righteous worshippers.”

• We see attention to healthy nutrition here through advice such as anyone who consumes alcoholic drinks, will not have their prayers accepted for 40 days.

• Apparent adornments are seen here through advice that the best clothes, perfume and ornaments should be utilised in prayer and even women are advised to wear adornments during prayers.

• Attention is brought towards our spouses where we read in the narrations that should we have quarrelled with or annoyed our spouse or spoken badly to them, the prayers of neither of them will be accepted.

In the Ayahs of the Qur’an, “prayers” and the “Enjoining good and forbidding evil” appear together and affect each other, such as in the following Ayahs:

{إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَر }

Lo! worship preserves from lewdness and iniquity (Al Ankaboot 29:45).

{إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ }

Lo! good deeds (such as prayers) annul ill-deeds (Hud 11:114).

{أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

Perform the prayer, and enjoin the good and forbid the evil (Luqman 31:17).

{الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ}

Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin good and forbid evil (Al Hajj 22:41).

Note

1. A methodological and systematic approach, with intention, to cleansing the body necessary after certain events such as a women cycle, intercourse, or touching the deceased.


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