Famous Epic Prose

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Publisher: Naba Organization
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Famous Epic Prose

Author: Ayatullah Makarim Shirazi
Publisher: Naba Organization
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Famous Epic Prose

Famous Epic Prose

Author:
Publisher: Naba Organization
English

www.alhassanain.org/english

Famous Epic Prose

Author(s): Ayatullah Naser Makarem Shirazi

Publisher(s): Naba Organization

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Dedication 6

Poem 7

Notes 9

Introduction 10

The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.) 10

Documents and Records of the Sermon 12

The Seven Focal Points of Fatimah Zahra’s Sermon 13

Notes 14

Part 1: Tawhid, Gods’ Attributes, and the Aim of Creation 15

Sermon 15

English Rendering 16

Interpretation 17

Notes 18

Part 2: The Prophet of Islam’s Exalted Position and His Distinctions 19

Sermon 19

English Rendering 20

Interpretation 21

Part 3: The Importance of God’s Book, and the Mysteries and Philosophy of Religious Commandments 23

Sermon 23

English Rendering 24

Interpretation 26

Part 4: A Statement of Her Position with Regard to the Governing System 28

Sermon 28

English Rendering 29

Interpretation 30

1. Who Am I? 30

2. Unusual Compassion 30

3. The Prophet’s Tiresome Efforts 30

4. You Were Like This! 30

5. The Service of Ali (a.s) 31

Part 5: The Storm that Arose After the Holy Prophet’s Death 32

Sermon 32

English Rendering 33

Interpretation 34

1. Suspicious Moves and Deviating Routes 34

2. A group said “Labbaik” to Satan’s call 34

3. Take Refuge in the Quran 34

Notes 36

Part 6: The Story of the Usurpation of Fadak 37

Sermon 37

English Rendering 38

Interpretation 40

1. Bringing the Pagan Religion to Life 40

2. A Reference to the Enemies’ Reasons 40

3. Fatimah (s.a.) Closes All of Their Ways of Escape 40

4. Are you more familiar with the Quran than the family of its voice (S)? 40

5. Now that it is such, it is all yours 41

Notes 42

Part 7 43

Sermon 43

English Rendering 45

Interpretation 47

1. The effective role of the Ansars in the advance of Islamic objectives 47

2. Fatimah places them under the shower of her censures 47

3. With the death of the Prophet (S) Islam does not die 47

4. Why do you sit silently in the face of the violation of Islamic commandments? 48

5. The prevalence of the spirit of “welfare-seeking” 48

6. With this spirit I know you are unable to do anything! 48

7. Be ready for painful events 48

8. He gave a prognosis and I also given a prognosis! 49

Notes 50

Dedication

In the Name of Allah

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌۖ الْمِصْبَاحُ فِي زُجَاجَةٍۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌۚ نُورٌ عَلَىٰ نُورٍۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

“Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein a lamp is. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guides unto His light whom He will. And Allah speakes to man in allegories and Allah is Knower of all things.” (24:35) 1

Dedicated to the Holy Presence of “Vali Asr” (Guardian of the Age). Imam Mahdi (may God hasten his appearance):

اَللّهُمَّ عَرِّفْنى نَفْسَكَ فَاِنَّكَ اِنْ لَمْ تُعَرِّفْنى نَفْسَكَ لَمْ اَعْرِف نَبِيَّكَ اَللّهُمَّ عَرِّفْنى رَسُولَكَ فَاِنَّكَ اِنْ لَمْ تُعَرِّفْنى رَسُولَكَ لَمْ اَعْرِفْ حُجَّتَكَ اَللّهُمَّ عَرِّفْنى حُجَّتَكَ فَاِنَّكَ اِنْ لَمْ تُعَرِّفْنى حُجَّتَكَ ضَلَلْتُ عَنْ دينى2

Imam Sadiq (a.s) commanded Zarareh to continue this Prayer during the time of the “Gheiybat” (Occultation of the twelfth Imam).

My Lord! Introduce yourself to me, because if I don’t recognize You, I will not recognize Your Prophet. My Lord! Make Your Prophet known to me, because if I haven’t recognized Your Prophet, I will be unable to recognize Your “Hojjat2

My Lord! Introduce Your Hojjat to me, because if I haven’t recognized Your Hojjat, I will be lost.3

Poem

منم که عصمتُ الّه و به ساق عرش زیورم حبیبه خدا منم حجاب نُور داورم

رضای من رضای او ولای من ولای او که من ولیه الّه و ز هر بدی مطهّرم

علی است نفس احمد و حقیقت محمّدی منم که بضعة النبی و با علی برابرم

به تخت اقتدارشان نشسته ام کنارشان به تاج افتخارشان یگانه است گوهرم

بجز محمّد و علی که نُور ما بود یکی ز انبیا و اولیا خدا نموده برترم

نبی چو گفت بر ملا : اگر نبود مرتضی ز اوّلین و آخرین کسی نبود همسرم

علی شهاب ثاقب و منم فروغ زُهروی به اوج عصمت و حیاء به هر زمان متوّرم

نهال عشق ایزدی بهار حُسن سرمدی شکوفه محمدی عطای ربّ و کوثرم

حُسین با حسن مرا دو گوشوار زینتند علی است طوق گردنم محّمد است افرسم

محمّد و علی و من چو اصل و امّ خلقتیم منم که باب خویش را درین مقام مادرم

فدک چه جلوهای کند به پیشگاه دولتم که مالکیت جنان به کف بود چو حیدرم

علیه غاصب فدک از آن قیام کرده ام که راه پر جهاد حق نشان دهم به دخترم

حسان بود مودّت رسول و آل مصطفی اُمید برزخ من و پناه روز محشرم

It’s I, Gods’ immaculate, and the ornamentation of the thrones’ front leg. The beloved of God, is I; I’m the intermediator of His light.

Pleasing me is pleasing Him; friendship with me is friendship with Him for I am Gods’ elect and purified of every wrong.

Ali is the blood and essence of Mohammad, It’s I, the Prophets’ flesh, and commensurate with Ali.

Upon their’ throne of Power I have sat, at their’ side. On their’ crown of glory, I am the single gem.

Except for Mohammad and Ali, of which our light was one, I am superior to the Prophets and Saints of God.

The Prophet said publicly: If there was not Morteza (Ali); no-one else could be my husband.

Ali is a shooting star and I am the evening stars’ brightness. By the culmination of purity and modesty in every era, I am illuminated.

A sapling of divine love, in the spring of eternal virtue, Mohammad’s flower bud, a gift of the Lord and the abundant fountain (Kowsar).

Hossein and Hassan adorn me as two earrings, Ali is the necklace upon my neck, and Mohammad is my crown.

Mohammad and Ali and I are the essence and source of creation, it’s I, in this regard, who is mother.

What display was (Fadak) of my wealth? When the ownership of Paradise was in my Hand, just as my father was.

I rose against the usurpers of Fadak, to show the Jihad-filled way of God to my daughter.

“Hessan” The Prophet’s love and the Progeny of Mostafa was My hope in Purgatory and refuge on the day of Judgment.

I am hope in Purgatory, and refuge on the judgment day.4

Notes

1. Translation from: ‘The meaning of the Glorious Koran’ by: Mohammed Marmaduke Pickthall Surah # 24 ‘Light’-verse 35

2. “Hojjat” literally means the proof; but also a name for the twelfth Imam.

3. Rendering into English from the Farsi by the translator.

4. English rendering of poem done as closely as possible to a word to word translation so that it would not be distorted. (Translator)

Introduction

The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)

After the death of the Prophet of Islam, a strange storm covered the entire Islamic world.

The eye of this storm was the center of the Caliphate, and from there it spread and encompassed anything that was connected with the Caliphate. One aspect of this storm included the requisition of the land called Fadak by the governing system of that time. This land had been given to Fatimah (s.a.) by the Prophet of Islam (a.s) based on important interests.1

Fatimah (s.a.) saw that this apparent transgression, together with a disregard for most of the Islamic laws on this subject, was involving the Islamic community in a severe deviation from Islamic teachings and the Sunnah of the Prophet, creating an inclination towards the customs of paganism. She also on the other hand saw it as being a preliminary step for the retirement of Ali and economic sanctions against Ali’s companions, and thus went to the defense of her rights against the usurpers of Fadak and with all of her being demanded the return of this usurped right.

But the ruling government, by excuse of a false tradition:

نَحْنُ مَعاشِرَ الْأَنْبِیاءِ لا نُوَرِّثُ

meaning; “We Prophets leave no inheritance”! refrained from granting her this right.

The lady of Islam (a.s) being the “Lady of the worlds’ women,” accompanied by a group of the Women of Bani Hashem, came to the mosque to speak her words before the groups of Muslims and the leaders of the “Mohajers” and “Ansars”; to deliver her ultimatum and in order to take away all excuses for the continuance of this strange usurpation and cruel requisition from the governing organization of the time. And thus in doing so, revealing the true ranks of those loyal to Islam from the supporter of the policies of transgression.

She, without regard for the special “atmosphere building” that had been seen to in this respect, and the possible backlashes of this great divulgence, went ahead with her plan. She delivered a brilliant Sermon in the Prophet’s Mosque under the pretext of “the usurpation of Fadak”, in which many realities were brought to light.

This sermon was a ‘pounding warning’ for those who endeavored to divert the Prophet’s Caliphate and Islamic government from its original route undoing his twenty-three years of toil.

It was a ‘wake-up alarm’ for those whose hearts beat with the love of Islam, and who were fearful for the future of this pure religion.

It was ‘An Effective Notification’ for those who were oblivious to the expansion of the group of hypocrites, and their influence in the political organization after the Messenger of God (S), and who ignored their secret activities.

It was a ‘Painful Cry’ in support of the “Commander of the Faithful” Imam Ali (a.s), the successor and administrator of the Holy Prophet, of which a group of the political Players ignored the Quranic verses and the emphatic recommendations of the Prophet of Allah in his regard.

It was an ‘Innocent Administration of Justice’ for the awakening of those whose rights were usurped but preferred a peaceful silence to the pounding, awakening exclamation.

It was a ‘Frightening Thunder’, whose vibrations spread everywhere and of which traces were left in all ages and eras.

It was a ‘Severe Storm’, of which its breaking waves awoke sleeping souls - however briefly showing them the way of God.

At last it was a ‘Deadly Thunderbolt’ that came down upon the heads of Islam’s enemies, attacking them unaware.

The ‘Lady of Islam’s’ deep analyses in this sermon speaks of her precise insight into the most complicated matters pertaining to ‘Tawhid’, the creator ‘Mabda’ and resurrection ‘Maad’.

The interpretation given in this sermon by the honorable daughter of the Prophet, of important ideological, political and social matters, is evidence that Fatimah daughter of the Prophet of Islam didn’t belong to any particular era.

The emotional courage that flows from the well-spoken words of Fatimah in this sermon shows that she is a devoted lady, fighter in God’s way, hero, and worthy leader for the defenders of God’s way and fighters in His right.

The effective tone of the Lady of Islam in this sermon, which penetrates to the depths of man’s heart and soul, speaks of the fact that she was an eloquent speaker and undefeatable orator the equal of her husband, “The Commander of the Faithful Imam Ali.” In such a way that this brilliant sermon challenges the sermons of Ali in the ‘Nahjul Balagha’, moving forward with them head to head. It also shows that her daughter Zainab received this inheritance (eloquent speech) from both father and mother, in that with her fiery sermons in the Kufa market, and Yazid’s Assembly she threw tremors into the limbs of the criminals of Bani Umayah, weakening the foundation of their usurping government’s palace planting the seeds of revolution in the hearts of the people of Kufa and Sham against this tyrannical, oppressive government.

Fatimah’s meticulousness in this sermon in the background of the philosophy and mysteries of Religious law, and her analysis of the political history of Islam and comparison of the pagan age of the Arabs with their life after the rise of Islam gives great lessons to the wayfarer in the way of God, giving them education and training in their struggles.

Most important of all is that Fatimah with this sermon, clarified the position of the Prophets’ descendants with regard to the ruling regime; revealing the exemption of the holy area of Islam from the cruelties that were performed in its name. Really, if the only benefit of this great sermon, which contains so much were just this, it would have been enough!

Documents and Records of the Sermon

This sermon is one of the well-known sermons narrated with a series of supporting documents by both Shia and Sunni. Contrary to what some may believe, a report is never from a single source. Among the sources in which this sermon may be found are the following:

1) Ibn Abi Alhadid Motazaly, the famous Sunni Scholar in ‘Explanation of the Nahjul Balagha’ in the first chapter of the account of Othman Ibn Honai’s letter, he has narrated various documents for the sermon of the Lady of Islam, Fatimah (s.a.) He explains that; the documents I have presented here for this sermon have not been taken from any of the books of the Shia.

He then mentions the famous book ‘Saqifa’ by Abubakr Ahmad ibn Abdul Aziz Jowhari. One of the famous Sunni narrators of traditions, who has narrated this sermon in numerous ways in this book Ibn Abi Alhadid has explained all these ways in his book, but for brevity we will refrain from mentioning them here.

He then adds that when the ruling government of the time decided to usurp ‘Fadak’, Fatimah came to the Mosque accompanied by a group of the women of Qureysh, in such a way that her gait was exactly like the Prophet’s (S), and delivered a lengthy sermon.

The above mentioned then narrated that very celebrated, famous sermon - even though the contents of this sermon, in various narration, has slight differences.

2) Ali ibn Isa Arbali also in the book ‘Kashful Ghamma’ has narrated this sermon as taken from the book ‘Saqifa’ by Abubakr Ahmad ibn Abdul Aziz Jowhari.

3) Masoudy, in ‘Muravvaj ul-Dhahab’ briefly mentions the aforesaid sermon.

4) Sayyed Murtedha the great Shia scholar and Mujahid in the book ‘Shafi’ has narrated this sermon from ‘Aisha’ the wife of the Prophet.

5) The famous narrator of traditions, the late Sadduq has mentioned some of its high points in the book ‘Elal ul-Shar’ea’.

6) The famous jurisconsult and narrator of traditions by the name of the late Shaikh Mofid has also narrated a part of this sermon.

7) Sayyad ibn Tavoos in the book ‘Tara’ef’ has quoted a part of it from the book ‘Al-Manaqib’ of Ahmad ibn Musa ibn Marduya Isfahani who being one of the famous Sunni personalities, quotes it from ‘Aisha’.

8) The late Tabrassi author of ‘Ihtijaj’ relates it in his book as an ‘apostle’.2 At any rate, this historical sermon is one of the famous sermons of Ahl-al-bait (a.s) (the Prophet’s descendants). From what they have quoted, the Shia always recommended their children to memorize this sermon so that with the passing of time it would not be forgotten, or be questioned by spiteful enemies.

It is even now worthwhile that the fruitful young should memorize these celebrated epic verses and relay it to future generations.

The Seven Focal Points of Fatimah Zahra’s Sermon

This brilliant, unparalleled sermon is in reality made up of seven parts and revolves around seven focal points of which each pursues a clear objective, and each must be studied separately.

The Sermon:

Part One: A deep condensed analysis around the questions of ‘Tawhid’ and the qualities of God, the most beautiful of God’s attributes and the aim of creation.

Part Two: The exalted position, duties, special distinctions and aims of the Prophet (S) are discussed.

Part Three: She speaks of the importance of the Holy Quran, the depth of Islamic teachings, the philosophy and secrets of religious commandments, and advice and counsels in this respect.

Part Four: After introducing herself, the Lady of Islam describes her father’s service to this people. And it was here that the Lady of Islam took their hand and led them back to their not too distant pagan past, for an admonitory look, and Comparison to their situation after the rise of Islam to receive a lesson from this metamorphosis.

Part Five: She discusses the incidents and events that occurred after the death of the Prophet, and the movements and strivings of the Hypocrites for the annihilation of Islam.

Part Six: She speaks of the usurpation of ‘Fadak’, their vain excuses in this respect, and her reply to these excuses.

Part Seven: And finally in this part as deliverance of her ultimatum, she requests aid from the true helpers and friends of the Prophet, and bringing her speech to an end she threatens them with God’s Punishment.

Notes

1. “Fadak” was one of the flourishing villages on the outskirts of Medina populated by Jews, who like the Jews of Medina and “Khaybar”, constantly plotted against Islam.

In the seventh year of the Hejrat when the fortresses of Khaybar fell one after another to the Islamic combatants, and the center of Jewish power was crushed, the inhabitants of Fadak came to the Prophet of Islam in peace and surrender. They gave half of their land and gardens to the Holy Prophet, and kept the other half for themselves.

The Prophet of Islam (S) according to numerous transmissions by both Shi’a and Sunni commentators and historians - presented Fadak as a gift to his daughter Fatimah during his own lifetime. However, after the death of Prophet of Islam, the usurpers of Islamic rule, seeing this economic power in the hands of Ali’s wife as a threat to their own political power, and deciding to exclude the companions of Ali from every aspect, by vain excuses requisitioned these lands for the public treasury, and in reality to their own benefit.

The story of Fadak and the various incidents that occurred in relation to it in the first part of Islam and in the following eras, are of the most painful, sorrowful and warning high points in the first period of Islam’s history which with God’s will must be studied separately in greater depth.

2. Bihar ul-Anwar, Allama Majlisi, Volume viii, Pg. 108; Old Print.

Part 1: Tawhid, Gods’ Attributes, and the Aim of Creation

Sermon

اَلْحَمْدُلِلَّهِ عَلی ما اَنْعَمَ، وَ لَهُ الشُّكْرُ عَلی ما اَلْهَمَ، وَ الثَّناءُ بِما قَدَّمَ، مِنْ عُمُومِ نِعَمٍ اِبْتَدَاَها، وَ سُبُوغِ الاءٍ اَسْداها، وَ تَمامِ مِنَنٍ اَوْلاها، جَمَّ عَنِ الْاِحْصاءِ عَدَدُها، وَ نَأى عَنِ الْجَزاءِ اَمَدُها، وَ تَفاوَتَ عَنِ الْاِدْراكِ اَبَدُها، وَ نَدَبَهُمْ لاِسْتِزادَتِها بِالشُّكْرِ لاِتِّصالِها، وَ اسْتَحْمَدَ اِلَى الْخَلائِقِ بِاِجْزالِها، وَ ثَنی بِالنَّدْبِ اِلى اَمْثالِها

وَ اَشْهَدُ اَنْ لا اِلهَ اِلاَّ اللَّهُ وَحْدَهُ لا شَریكَ لَهُ، كَلِمَةٌ جَعَلَ الْاِخْلاصَ تَأْویلَها، وَ ضَمَّنَ الْقُلُوبَ مَوْصُولَها، وَ اَنارَ فِی التَّفَكُّرِ مَعْقُولَها، الْمُمْتَنِعُ عَنِ الْاَبْصارِ رُویَتُهُ، وَ مِنَ الْاَلْسُنِ صِفَتُهُ، وَ مِنَ الْاَوْهامِ كَیْفِیَّتُهُ

اِبْتَدَعَ الْاَشْیاءَ لا مِنْ شَىْ‏ءٍ كانَ قَبْلَها، وَ اَنْشَاَها بِلاَاحْتِذاءِ اَمْثِلَةٍ اِمْتَثَلَها، كَوَّنَها بِقُدْرَتِهِ وَ ذَرَأَها بِمَشِیَّتِهِ، مِنْ غَیْرِ حاجَةٍ مِنْهُ اِلى تَكْوینِها، وَ لا فائِدَةٍ لَهُ فی تَصْویرِها، اِلاَّ تَثْبیتاً لِحِكْمَتِهِ وَ تَنْبیهاً عَلی طاعَتِهِ، وَ اِظْهاراً لِقُدْرَتِهِ وَ تَعَبُّداً لِبَرِیَّتِهِ، وَ اِعْزازاً لِدَعْوَتِهِ، ثُمَّ جَعَلَ الثَّوابَ عَلی طاعَتِهِ، وَ وَضَعَ الْعِقابَ عَلی مَعْصِیَتِهِ، ذِیادَةً لِعِبادِهِ مِنْ نِقْمَتِهِ وَ حِیاشَةً لَهُمْ اِلى جَنَّتِهِ

English Rendering

English Rendering1

I thank God because of His blessings, and I am grateful for His graces, and because of the gifts He has granted, I speak His Praise.

For the extensive blessings He has given us from the beginning. And for the countless gifts by which He has favored us.

And for the continuous gifts that always envelop us. Blessings that are out of the realm of number or statistics.

And because of their extent, are incapable of being compensated in the limits of time and their termination being out of the realm of Man’s understanding. He has called his servants to his thanksgiving for the continuation and increase of these gifts.

And he has called creatures to his Praise, for their perfection.

And He has encouraged them to gain their like, and I give witness that there is no God except the one God.

He is without likeness, and has no partner or semblance.

This is a saying of which its’ essence is sincerity in itself and the hearts of the eager are entangled with it. And its traces have radiated in contemplation.

A God whose beholdance is impossible with the eyes, and to speak of His qualities with this tongue, absurd.

And the perception of His holy being is impossible for the intellect and contemplation.

He innovated the being of the living world without anything having been existent before that.

And he originated all, without there previously having been existent a pattern or model.

He brought them into existence by His power, and created them by His will, without being needy of their creation, or any benefit returning to His pure being out of their conceivance.

Except that in this way He wished to make manifest His wisdom, call the people to His obedience, in this way, by showing His never ending power, leading the creature to His servitude.

He strengthened the invitation of His Prophets by way of harmony in creation and religious law.

Then ascertaining rewards for His obedience, and punishments for sin, in this way giving His servants deliverance from his anger, revenge and punishment, urging them towards the direction of the gardens of heaven and the heart of His mercy.

Interpretation

In this opening section of the sermon we see matters that are all worthy of careful attention:

1) A regard to the fact that God’s blessings encircle our entire existence, and we are submerged in them from head to toe. It is this very matter which brings to life our sense of thanksgiving, calling us to the knowledge of his pure being. This is the very thing the scholars of scholastic theology rely on, and that is in the name of “the necessity of thanking Him for His bounties” in the matters of theism and the necessity of knowing God and thanking Him.

2) If God has called His Servants to thanksgiving for His blessings, it is not because of His need, but it is so that in this way they will gain greater worthiness, and become subject to more blessings (pay close attention).

3) His servants are unable to pay Him His due thanks, this being because the grace of offering Him thanks is in itself another blessing, and the instruments of His praise: mind, hand and tongue all are of His blessings. Therefore other than admitting inability, they can do nothing else. The Poet Says:

ﺑﻨﺪه ﻫﻤﺎن ﺑﻪ ﻛﻪ ز ﺗﻘﺼﻴﺮ ﺧﻮﻳﺶ ﻋﺬر ﺑﻪ درﮔﺎه ﺧﺪاي آورد

ورنه سزاوار خداوندیش کس نتواند که به حای آورد

"It is better for a person because of his short-coming, to apologize to God because no-one can perform what God is deserving of."2

4) The spirit of Tawhid is Sincerity, cleansing the Spirit of all other than God, and giving heart to the security of His love, accepting His commands, and in short forgetting all that is opposed to Him, forgetting all except Him.

5) In truth, Tawhid is hidden is man’s nature from the very beginning, and this holy light shines in the depths of all human souls, and each person hears the cry of “Allahu Akbar” in his inner self.

For this very reason, when the severe storms of life rage, and when the veils of dereliction and ignorance are torn away it shines more clearly. Every person is involuntarily attracted by it saying « لا اِله اِلّا هُوَ » “There is no god except Allah”.

6) The essence of His being is not even perceptible by deep thought, that:

کُلَّمَا مَيَّزْتُمُوهُ بِأَوْهَامِکُمْ فِي أَدَقِّ الْمَعَانِي فَهُوَ مَخْلُوقٌ مَصْنُوعٌ مِثْلُکُمْ مَرْدُودٌ إِلَيْکُمْ

And no one can even find way to the essence of His attributes: Therefore, all of us must admit that:3

وَ مَا عَرَفْنَاكَ حَقَّ مَعْرِفَتِك

“We haven’t recognized you, such as you are worthy of recognition”.4

وَ مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ

“And we haven’t worshiped you in the way that is worthy of Your devotion”.5

7) One of the important things in the matter of creation is that in the beginning no material existed of which God could use, in order to create this world with pre-made materials.

Rather, the creation of this world was accomplished after mere non-existence. This creation is peculiar to the pure being of God, and even its imagination is difficult for most of us.

8) Another important matter of creation is this: Portraitists always get inspiration for the creation of paintings and drawings, from nature. Sometimes they blend different forms and innovate a new form. But God is a Creator who conceived and depicted a world without any previously-existing pattern or model.

9) Another important discussion brought up in this section of the Lady of Islam’s historical sermon, is God’s not needing anything. It is clear that a being that is in every respect unending and eternal can have no need in his pure being. This is because ‘need’ is reason for ‘Deficiency’, and deficiency is only conceivable in the ‘contingent being’ and not in the eternal being of God.

10) And lastly another important matter brought up in this section is the ‘Aim of creation’ of which the Lady of Islam (a.s) summed up in a few meaningful sentences:

A) Revealing the never-ending wisdom of God.

B) Calling of the servants to His subservience.

C) Showing His unlimited power.

D) Summoning His servants to worship of Him.

E) Giving strength to His Prophets.

These are the various aims for creation spoken of by Fatimah Zahra (s.a.). Here it is worthy to bring to our attention that these aims are interdependent of one another. When God’s servants see the traces of His wisdom and power in the confines of the living world, they are drawn to worship of Him; turn to His spiritual servitude; and traverse the degrees of perfection. Another point is that the harmony that the Prophets emphasize in their speeches about the order of the living world finds greater influence in the hearts of human beings. Thus, the matters of guidance become simplified and easier for them. (Pay close attention)

So, therefore, God did not create the world to receive some benefit, rather His aim was munificence to His servants. He determined to advance them on the road of guidance, calling them to the vicinity of His esteem, to always continue in His way, and along with the acquisition of merits, obtain a greater portion of His never-ending graces.

Notes

1. All English renderings of the text of this sermon were translated from the Persian text by the translator.

2. Translation of the Persian Poem by Sa’adi. (Translator)

3. اربعین شیخ بهائی و بحار الانوار Allamah Majlisi, Volume 69, Pg. 293

4. اربعین شیخ بهائی و بحار الانوار Allamah Majlisi, Volume 69, Pg. 292

5. محدث نوری مستدرک الوسائل Volume 1; Pg. 16

Part 2: The Prophet of Islam’s Exalted Position and His Distinctions

Sermon

وَ اَشْهَدُ اَنَّ اَبی‏مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، اِخْتارَهُ قَبْلَ اَنْ اَرْسَلَهُ، وَ سَمَّاهُ قَبْلَ اَنْ اِجْتَباهُ، وَ اصْطَفاهُ قَبْلَ اَنْ اِبْتَعَثَهُ، اِذ الْخَلائِقُ بِالْغَیْبِ مَكْنُونَةٌ، وَ بِسَتْرِ الْاَهاویلِ مَصُونَةٌ، وَ بِنِهایَةِ الْعَدَمِ مَقْرُونَةٌ، عِلْماً مِنَ اللَّهِ تَعالی بِمائِلِ الْاُمُورِ، وَ اِحاطَةً بِحَوادِثِ الدُّهُورِ، وَ مَعْرِفَةً بِمَواقِعِ الْاُمُورِ .

اِبْتَعَثَهُ اللَّهُ اِتْماماً لِاَمْرِهِ، وَ عَزیمَةً عَلى اِمْضاءِ حُكْمِهِ، وَ اِنْفاذاً لِمَقادیرِ رَحْمَتِهِ، فَرَأَى الْاُمَمَ فِرَقاً فی اَدْیانِها، عُكَّفاً عَلی نیرانِها، عابِدَةً لِاَوْثانِها، مُنْكِرَةً لِلَّهِ مَعَ عِرْفانِها .

فَاَنارَ اللَّهُ بِاَبی‏مُحَمَّدٍ صَلَّى اللَّهُ عَلَیْهِ و الِهِ ظُلَمَها، وَ كَشَفَ عَنِ الْقُلُوبِ بُهَمَها، وَ جَلى عَنِ الْاَبْصارِ غُمَمَها، وَ قامَ فِی النَّاسِ بِالْهِدایَةِ، فَاَنْقَذَهُمْ مِنَ الْغِوایَةِ، وَ بَصَّرَهُمْ مِنَ الْعِمایَةِ، وَ هَداهُمْ اِلَى الدّینِ الْقَویمِ، وَ دَعاهُمْ اِلَى الطَّریقِ الْمُسْتَقیمِ .

ثُمَّ قَبَضَهُ اللَّهُ اِلَیْهِ قَبْضَ رَأْفَةٍ وَ اخْتِیارٍ، وَ رَغْبَةٍ وَ ایثارٍ، فَمُحَمَّدٌ صَلَّى اللَّهُ عَلَیْهِ و الِهِ مِنْ تَعَبِ هذِهِ الدَّارِ فی راحَةٍ، قَدْ حُفَّ بِالْمَلائِكَةِ الْاَبْرارِ وَ رِضْوانِ الرَّبِّ الْغَفَّارِ، وَ مُجاوَرَةِ الْمَلِكِ الْجَبَّارِ، صَلَّى اللَّهُ عَلی أَبی نَبِیِّهِ وَ اَمینِهِ وَ خِیَرَتِهِ مِنَ الْخَلْقِ وَ صَفِیِّهِ، وَ السَّلامُ عَلَیْهِ وَ رَحْمَةُاللَّهِ وَ بَرَكاتُهُ .

English Rendering

And I give witness that my father Mohammad (S) is His servant and messenger, and he was appointed by Him before He created him, and He chose him before he was sent on his mission.

And this was at the time when His servants were hidden in the invisible world, covered by the frightening veil of non-existence, connected to the utmost limit of non-being.

This came to be because God was aware of the future, and He was familiar with the events of the world, and He knew well all destinies.

He was appointed to complete His commands, and to execute His order, and give authority to His absolute decrees.

When he was appointed, he saw people who had chosen dispersed religions. A group circumambulates fire, and a group bows before idols; and though they recognize God with their heart, they renounce Him.

God, by the radiance of Mohammad removed darkness, and pulled back the veils of darkness from hearts, and cleared away the dark, turbid clouds from before eyes.

He rose for the guidance of the people, and gave them freedom from perversion and abominations, giving sight to their eyes; guiding them to the firm, established religion of Islam, summoning them to the Right Way.

Then, God, out of His extreme love and authority, and out of fondness and excessive generosity took his soul, thus easing him of worldly sufferings. And right now he is settled among the Angels and the Merciful God’s Pleasure, and in the vicinity of the Mighty Gods’ esteem.

May Gods’ benediction be upon my father the Prophet (S), the honest revealer of revelations and elect among His creatures. And may the peace, blessings and mercy of God be upon him.