Famous Epic Prose: The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)

Famous Epic Prose: The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)66%

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Publisher: Naba Organization
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Famous Epic Prose: The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)
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Famous Epic Prose: The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)

Famous Epic Prose: The Historic Sermon of the Lady of Islam, Fatimah Zahra (s.a.)

Author:
Publisher: Naba Organization
English

Interpretation

In this part of the Lady of Islam’s discourse, there are also meaningful references made to one series of important matters related to the Holy Prophet, among them:

1) In her opening explanations, she refers to the extraordinary intrinsic make-up of the Prophet, something that has been referred to in other Islamic narrations, and is here an important discussion, and this being: was the structure of the Prophet’s existence completely different from that of others? If so, then his infallibility is necessary according to this pure intrinsic make-up, and then naturally cannot be counted as honorary.

And if his intrinsic make-up is not different, then these explanations in the Lady of Islam’s speech follow which aim?

The truth is that the honors and gifts of the Prophets and Imams are one part inherent and one part acquired. With regard to this combination, many questions are answered.

According to another explanation the wise God who charges the Prophets with these immense duties also gives them inherent preparedness; and extraordinary intrinsic make-up, enormous intelligence, iron will, firm resolution, abundant knowledge and correct discernment. If this was not so, a weak individual could never perform such an enormous mission, and this aim will be laid waste.

And this matter is in no way unjust. Just as the muscles of the upper arm are extremely different from the delicate muscles of the eyelids, because the responsibility of one, the moving of one eyelid is small, while the responsibility of the other is the lifting of heavy loads and hard work. If other than this were true it would be opposing equity.

However, even with this, it is not such that the intrinsic make-up of the Prophet deprives him of all will and choice. He also has the capability for sin, even though he never sins.

Don’t be surprised, many ordinary people have this same condition in relation to some transgressions. For example: everyone has the ability to appear naked in public, or has the ability to sleep naked in the snow on a cold winter night, but even so no one does this except crazy persons. The Prophets and Imams have this same condition in relation to all sins.

It is also important to note that the impeccable ones (Prophets, Imams) because of their pure substance have heavier responsibilities, and even the first, trivial relinquishment of theirs’ is not acceptable.

And this interpretation is given by Hazrat Fatimah (s.a.).

عِلْماً مِنَ اللَّهِ تَعالی بِمائِلِ الْاُمُورِ، وَ اِحاطَةً بِحَوادِثِ الدُّهُورِ

A reference to this very point, that because God knew of the Prophets’ future heavy mission, He created his intrinsic make-up this eminent.

2) He was ready for carrying out divine commands, and for the execution of His orders regarding creation. This meaningful explanation could be a reference to his being the last prophet, and also a reference to the matter of the completion of the gifts of creation by way of “Divine Religious Laws” and commandments.

3) The honorable Daughter of the Prophet in this high point of her speech makes a reference to the pitiful situation of the nations before the prophets’ mission.

She speaks of how they were caught in the darkness of superstitions, the magi bowing before their fire temples, and the Arabs before the temples of idols, while all of the other nations were in a way caught up in perversion and deviation.

And how interesting that she says; “And they in their recognition of God, were His renounces.”

Which is a meaningful reference to the matter of if ‘intrinsic Tawhid’ which is in the nature of all human beings.

4) In another part of this speech a reference is made to the blessings of the Holy Prophet’s existence, and the signs of this rising, how he cleared away the dark, dull clouds of apprehension from the horizon of contemplation, cleansed the rust of paganism and superstition from the mirror of hearts, tore away the veils which had fallen before eyes preventing them from seeing God, and calling them to the religion which is the ‘Right path’, and the median between excesses and dissipation.

For a thorough understanding of this discourse we must make a careful comparison of the peoples’ situation in pagan times, with that after the rise of Islam. This is so that this reality will become clearer, and the Lady of Islam (a.s) has done so in her sermon.

5) The dignified death of the prophet is another one of the noteworthy matters that have been dealt with in the high points of the Lady of Islam’s historical sermon.

He, being a high-flying bird, had his spirit caught and imprisoned for many years in the mortal world. After the performance of his mission and responsibility, he broke the cage and flew towards God and he was placed among the exalted angels.

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

Sermon

ثم التفت الى اهل المجلس و قالت :

اَنْتُمْ عِبادَ اللَّهِ نُصُبُ اَمْرِهِ وَ نَهْیِهِ، وَ حَمَلَةُ دینِهِ وَ وَحْیِهِ، وَ اُمَناءُ اللَّهِ عَلى اَنْفُسِكُمْ، وَ بُلَغاوهُ اِلَى الْاُمَمِ، زَعیمُ حَقٍّ لَهُ فیكُمْ، وَ عَهْدٍ قَدَّمَهُ اِلَیْكُمْ، وَ بَقِیَّةٍ اِسْتَخْلَفَها عَلَیْكُمْ: كِتابُ اللَّهِ النَّاطِقُ وَ الْقُرْانُ الصَّادِقُ، و النُّورُ السَّاطِعُ وَ الضِّیاءُ اللاَّمِعُ، بَیِّنَةً بَصائِرُهُ، مُنْكَشِفَةً سَرائِرُهُ، مُنْجَلِیَةً ظَواهِرُهُ، مُغْتَبِطَةً بِهِ اَشْیاعُهُ، قائِداً اِلَى الرِّضْوانِ اِتِّباعُهُ، مُودٍّ اِلَى النَّجاةِ اسْتِماعُهُ

بِهِ تُنالُ حُجَجُ اللَّهِ الْمُنَوَّرَةُ، وَ عَزائِمُهُ الْمُفَسَّرَةُ، وَ مَحارِمُهُ الْمُحَذَّرَةُ، وَ بَیِّناتُهُ الْجالِیَةُ، وَ بَراهینُهُ الْكافِیَةُ، وَ فَضائِلُهُ الْمَنْدُوبَةُ، وَ رُخَصُهُ الْمَوْهُوبَةُ، وَ شَرائِعُهُ الْمَكْتُوبَةُ

فَجَعَلَ اللَّهُ الْایمانَ تَطْهیراً لَكُمْ مِنَ الشِّرْكِ، وَ الصَّلاةَ تَنْزیهاً لَكُمْ عَنِ الْكِبْرِ، وَ الزَّكاةَ تَزْكِیَةً لِلنَّفْسِ وَ نِماءً فِی الرِّزْقِ، وَ الصِّیامَ تَثْبیتاً لِلْاِخْلاصِ، وَ الْحَجَّ تَشْییداً لِلدّینِ، وَ الْعَدْلَ تَنْسیقاً لِلْقُلُوبِ، وَ طاعَتَنا نِظاماً لِلْمِلَّةِ، وَ اِما مَتَنا اَماناً لِلْفُرْقَةِ، وَ الْجِهادَ عِزّاً لِلْاِسْلامِ، وَ الصَّبْرَ مَعُونَةً عَلَی اسْتیجابِ الْاَجْرِ

وَ الْاَمْرَ بِالْمَعْرُوفِ مَصْلِحَةً لِلْعامَّةِ، وَ بِرَّ الْوالِدَیْنِ وِقایَةً مِنَ السَّخَطِ، وَ صِلَةَ الْاَرْحامِ مَنْساءً فِی الْعُمْرِ وَ مَنْماةً لِلْعَدَدِ، وَ الْقِصاصَ حِقْناً لِلدِّماءِ، وَ الْوَفاءَ بِالنَّذْرِ تَعْریضاً لِلْمَغْفِرَةِ، وَ تَوْفِیَةَ الْمَكائیلِ وَ الْمَوازینِ تَغْییراً لِلْبَخْسِ

وَ النَّهْىَ عَنْ شُرْبِ الْخَمْرِ تَنْزیهاً عَنِ الرِّجْسِ، وَ اجْتِنابَ الْقَذْفِ حِجاباً عَنِ اللَّعْنَةِ، وَ تَرْكَ السِّرْقَةِ ایجاباً لِلْعِصْمَةِ، وَ حَرَّمَ اللَّهُ الشِّرْكَ اِخْلاصاً لَهُ بِالرُّبوُبِیَّةِ

فَاتَّقُوا اللَّهَ حَقَّ تُقاتِهِ، وَ لا تَمُوتُنَّ اِلاَّ وَ اَنْتُمْ مُسْلِمُونَ، وَ اَطیعُوا اللَّهَ فیما اَمَرَكُمْ بِهِ وَ نَهاكُمْ عَنْهُ، فَاِنَّهُ اِنَّما یَخْشَی اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ

English Rendering

Then she turned to the members of the audience and enumerated the heavy responsibilities of the ‘Mohajereen’ and ‘Ansar’ saying:

Oh you servants of God! You are the trustees of God’s command and prohibition, and the bearers of His religion and revelation, and God’s representatives of yourselves and you are His missionaries to other nations.

The guardian of Divine truth among you, and the protector of God’s covenant that is within all of your reach, and that which the Holy Prophet (S) left for his nation as a memorial, is ‘Ketaballah’, God’s Enlightened Scripture and the truthful Qur’an, His manifest illumination and bright light.

A book of which its guidance are plain, its interior manifest, its appearances radiant and its disciples are honorable.

A book which summons its followers to heaven, and those who seek from it assistance, to the shores of salvation.

By means of it we may arrive at God’s clear guidances, and perceive the interpretation of His obligations (required from us), and read in it a description of His prohibitions, and study clear adequate reasons, and find written there moral instructions and that which is allowable and lawful.

Then she added:

God made ‘Faith’ your means for purification from polytheism;

And ‘Prayer’ your instrument for purity from haughtiness and vanity;

‘Zakat’ (Obligatory alms), the cause for purification of the soul and daily growth;

‘Fasting’ the agent for the stabilization of devotion.

‘Pilgrimage’ the means for strengthening the Islamic religion

‘Justice’, the substance for the harmony of hearts.

Our ‘obedience’ results in order in the Islamic nation.

And ‘Imamat’, securing us against division and dispersion.

‘Jihad’ brings about the glory of Islam.

‘Patience’ and ‘tolerance’, the means for the procuration of God’s reward.

‘Directing others to do what is lawful’ (Amr be ma’roof), the channel for the improvement of various groups of people.

‘Beneficence to one’s parents’, for prevention of the wrath of God.

‘Strengthening the ties of Kinship’, the means for an increase in the population and power.

‘Avengence for blood’, the instrument for safeguarding souls.

‘Fidelity in one’s solemn vows to God’, bringing about forgiveness.

‘Prevention of stingy sales’, a means for campaigning against shortages.

‘Prohibition of the consuming of alcoholic beverages’, causing a purification from abomination.

‘Abstinence from unjust accusations and charges’, a veil before the wrath of the Lord.

‘Foresaking Theft’, for safeguarding purity of the soul, and

‘Prohibition of Polytheism’, for sincerity in devotion, and God’s divinity.

Now that this is so, follow divine virtue and such that is worthy of his position, abstain from opposing His command, and strive to leave this world a Muslim.

Obey God in that which He commanded and prohibited, and take up the way of knowledge and enlightenment. This is because:

From among God’s servants only the informed and learned fear him, and feel a sense of responsibility.

Interpretation

In this part of the Lady of Islam’s sermon there has also been references made to some important points, among them:

1) The Muslims’ heavy responsibility in the communication of the prophetic message, and the spread of Islam throughout the world, and also the guarding of Islamic laws, teachings and values. Important responsibilities of which, if these are forgotten by them, they must await divine punishment and penalties, and isolation from His eternal mercy.

2) She gave an exact report of the greatness of the enlightened Qur’an as an enlightened scripture, manifest light and bright illumination that rises to campaign against the murkiness of ignorance, fanaticism and superstition.

That very book which has a beautiful, radiant appearance, its interior distinct and prolific, its reasoning convincible and redeeming.

That very guide which has guaranteed its followers salvation, and has taken on the responsibility of inviting them to eternal heaven.

That very guardian angel which has clarified the proofs of Tawhid with its eloquent speech, and gave firmness to the foundations of faith with its clear logical reasons, and has explained the practical programs that are necessary to man in the course of human development. Making clear the distinction between ‘Lawful’ and ‘unlawful’ ‘good’ and ‘bad’, and ‘right’ and ‘wrong’.

3) In her speech, in regard to the Philosophy of religious commandments, after a short passage she gave an explanation from ‘Faith’, to ‘Fidelity to one’s solemn vows’, and from ‘Tawhid’ to ‘prevention of stingy sales’, each being described by a rational statement.

What an interesting interpretation;

“God appointed ‘Faith’ for your purification from the contamination of polytheism.”

This interpretation distinctly shows that the reality of ‘Tawhid’ and “intuitive knowledge of God” exists in man’s intrinsic self. Islam has come, to wash away the impurities that occur as a result of polytheism, just as a white piece of clothing is washed after being soiled, so that its original Color will manifest itself.

God legislated ‘Prayer’ for the infusion of the spirit of humility in men, and for the pulling down of the unruly from the mount of vanity, by way of bowing and prostrating.

‘Zakat’ causes man to find deliverance from the captivity of attachment to worldly possessions and attractions. Also causing a rise in the wealth of the community, by way of strengthening the economic condition of the deprived.

‘Fasting’ made man gain rule over the soul’s desires, giving to him a spirit of devotion, causing blossoms of ‘righteousness’ - Taqwa - to appear on the branches of his being.

The magnificent Islamic congress ‘Hajj’ has strengthened the foundations of Islam, and has increased the strength and ability of the Muslims in various backgrounds, intellectual, cultural political and military.

Social Justice washes spite from hearts, and gives order to disorderliness. God gives the Muslims a healthy social order by way of the acceptance of the pure Imams’ leadership causing them to move in the direction of Tawhid, far from all sorts of discord and dispersion.

She also put her finger on the points of concern and described the true meaning of ‘Jihad’ ‘Patience and perseverance’, and the ‘Calling of people to goodness’ and the matters related to punishment, being bound to one’s commitments, campaigning against stingy sales, purity from immodesties, and forsaking wine and liquor drinking.

5) The Lady of Islam (a.s) once again returns to the matter of the Muslims’ responsibility regarding the Quran and Islam inviting them to ‘Taqwa’ (righteousness), in particular leaning on the matter of the end and consequence of his duty. She also insists on the principle that you be careful you leave the world a Muslim.

Illuminate your heart and soul by the light of knowledge and erudition, because only the informed feels responsible, fears God, and takes steps in the way of “Taqwa”.

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

Sermon

ثم قالت :

اَیُّهَا النَّاسُ! اِعْلَمُوا اَنّی فاطِمَةُ وَ اَبی‏مُحَمَّدٌ، اَقُولُ عَوْداً وَ بَدْءاً، وَ لا اَقُولُ ما اَقُولُ غَلَطاً، وَ لا اَفْعَلُ ما اَفْعَلُ شَطَطاً، لَقَدْ جاءَكُمْ رَسُولٌ مِنْ اَنْفُسِكُمْ عَزیزٌ عَلَیْهِ ما عَنِتُّمْ حَریصٌ عَلَیْكُمْ بِالْمُومِنینَ رَووفٌ رَحیمٌ

فَاِنْ تَعْزُوهُ وَتَعْرِفُوهُ تَجِدُوهُ اَبی دُونَ نِسائِكُمْ،وَ اَخَا ابْنِ عَمّی دُونَ رِجالِكُمْ،

وَ لَنِعْمَ الْمَعْزِىُّ اِلَیْهِ صَلَّى اللَّهُ عَلَیْهِ وَ الِهِ، فَبَلَّغَ الرِّسالَةَ صادِعاً بِالنَّذارَةِ، مائِلاً عَنْ مَدْرَجَةِ الْمُشْرِكینَ، ضارِباً ثَبَجَهُمْ، اخِذاً بِاَكْظامِهِمْ، داعِیاً اِلى سَبیلِ رَبِّهِ بِالْحِكْمَةِ و الْمَوْعِظَةِ الْحَسَنَةِ، یَجُفُّ الْاَصْنامَ وَ یَنْكُثُ الْهامَّ، حَتَّى انْهَزَمَ الْجَمْعُ وَ وَ لَّوُا الدُّبُرَ

وَ كُنْتُمْ عَلى شَفا حُفْرَةٍ مِنَ النَّارِ، مُذْقَةَ الشَّارِبِ، وَ نُهْزَةَ الطَّامِعِ، وَ قُبْسَةَ الْعِجْلانِ، وَ مَوْطِی‏ءَ الْاَقْدامِ، تَشْرَبُونَ الطَّرْقَ، وَ تَقْتاتُونَ الْقِدَّ، اَذِلَّةً خاسِئینَ، تَخافُونَ اَنْ یَتَخَطَّفَكُمُ النَّاسُ مِنْ حَوْلِكُمْ، فَاَنْقَذَكُمُ اللَّهُ تَبارَكَ وَ تَعالی بِمُحَمَّدٍ صَلَّى اللَّهُ عَلَیْهِ وَ الِهِ بَعْدَ اللَّتَیَّا وَ الَّتی، وَ بَعْدَ اَنْ مُنِیَ بِبُهَمِ الرِّجالِ، وَ ذُوبانِ الْعَرَبِ، وَ مَرَدَةِ اَهْلِ الْكِتابِ

كُلَّما اَوْقَدُوا ناراً لِلْحَرْبِ اَطْفَأَهَا اللَّهُ، اَوْ نَجَمَ قَرْنُ الشَّیْطانِ، اَوْ فَغَرَتْ فاغِرَةٌ مِنَ الْمُشْرِكینَ، قَذَفَ اَخاهُ فی لَهَواتِها، فَلا یَنْكَفِی‏ءُ حَتَّى یَطَأَ جِناحَها بِأَخْمَصِهِ، وَ یَخْمِدَ لَهَبَها بِسَیْفِهِ، مَكْدُوداً فی ذاتِ اللَّهِ، مُجْتَهِداً فی اَمْرِ اللَّهِ، قَریباً مِنْ رَسُولِ‏اللَّهِ، سَیِّداً فی اَوْلِیاءِ اللَّهِ، مُشَمِّراً ناصِحاً مُجِدّاً كادِحاً، لا تَأْخُذُهُ فِی اللَّهِ لَوْمَةَ لائِمٍ

وَ اَنْتُمَ فی رَفاهِیَّةٍ مِنَ الْعَیْشِ، و ادِعُونَ فاكِهُونَ آمِنُونَ، تَتَرَبَّصُونَ بِنَا الدَّوائِرَ، وَ تَتَوَكَّفُونَ الْاَخْبارَ، وَ تَنْكُصُونَ عِنْدَ النِّزالِ، وَ تَفِرُّونَ مِنَ الْقِتالِ

English Rendering

Then she said: O’ people!

Know that I am Fatimah! And my father is Mohammad (May peace be upon him and his progeny)

What I say is the same in its beginning and its end - and contrariness and contradiction are never allowed to enter it - and that which I say, I don’t say incorrectly, and I don’t run after the incorrect course in my actions.

A prophet arose from among you, and came to you, who suffered because of your sufferings, and who had concern and faith in your guidance, and was kind and merciful to the believers.

Whenever you search for his lineage, you will see that he was my father, not your women’s father! And he was my paternal cousins’ brother, not the brother of your men! How honorable is this lineage, may God bless him and his progeny!

Yes, he came and successfully completed his mission, and counseled the people understandably. He turned his face on the manners of the pagans jumping on their necks and squeezing their throats so that they would refrain from idolatry and move along the path of “Tawhid”.

He continually called the people to the way of God with useful proofs, and logical reasons and counsel.

He broke up the idols, and hammered at the brains of the haughty until their company became scattered. Darkness were eliminated, the dawn appeared and God became manifest. The representative of religion began to speak and satanic rumors were silenced.

The officer of earthly discord fell, the knots of idolatry and diversity were loosened, and you began speaking by the words of devotion while you were nothing more than a small, indigent group.

Yes, in those days you were on the edge of the cliff hanging over the fires of hell. Because of your modest number, you were as a sip is for a thirsty person or a bite for a hungry person, or a spark for someone running in search of fire, and you were being squashed under hand and foot.

At that time your drinking water was putrid and foul and your food the leaves of trees! You were contemptible and despicable, constantly afraid that the mighty enemy might abduct and swallow you!

But the Blessed God by the grace of Mohammad (S) saved you after all that contempt, abjectness, and weakness. He fought with the brave and confronted the Arab wolves and mutinous Jews and Christians. But every time they lit the fires of war, God would extinguish it.

And every time the horns of Satan would appear and the revolts of the idolaters began, my father would send his brother Ali (a.s) to shut them up, and by him would suppress them. And he would never return from these dangerous duties until he had trampled the enemies’ heads, and rubbed their noses in the ground!

Interpretation

Again in this section noteworthy realities are concealed:

1. Who Am I?

She, before anything, introduces herself to the crowd, and takes all excuses and apologies from them, so that no-one could say:

I was uninformed and I didn’t recognize the Prophets’ daughter, or I would have rushed to her defense.

She particularly leans on her relationship with the Prophet, and repeats her relation to Ali. Then she emphasizes the point: “That which I say is truth itself” and I don’t say anything without reckoning. See and hear what I say correctly, and realize your enormous responsibility in relation to this incident.

2. Unusual Compassion

Then the Messenger of God’s great concern for them is reminded; of how he suffered because of their sufferings, and how he was partner to their sorrows. She especially leans on five of the Prophets’ attributes, which are emphasized in one Quranic verse:

“There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of Concern for you, for the believers full of pity, merciful.” (9:128)

Qualities that all of the Prophet’s companions saw and recognized in him.

3. The Prophet’s Tiresome Efforts

Then the cumbersome difficulties of the Prophet are reminded, how he rose alone for the communication of that great message, while the smallest deviation never found its way in him, rubbing the noses of rebels on the ground and breaking the heads of the haughty, his armor being used for the desires and seekers of right, logic and reason, preaching and profound sayings, until the infidels’ power was broken up, and temples fell down. The enemies of God dispersed, darkness were eliminated, and dawn appeared. The Bats flew away, and a group was able to clearly begin the melody of لا اله الا الله , and hum the tune of Tawheed in the land of the infidels.

4. You Were Like This!

Fatimah reminds them that in those days they were a small group of believers caught in a severe, frightening storm. “On one side the temptations of the pagan, idol worshiping era, would at times come to you pulling you to the edge of the fires of hell. And on the other side the powerful, merciless enemies had surrounded you from all sides, in such a way that in a wink it was possible for them to trample you under their hands and feet. You were also under such pressure that nothing was available to you except putrid water and unfit, unrefined food, and you were constantly afraid for your future.

However God wished to break the teeth of those bloodthirsty wolves, and beat the heads of those vipers against stone, and in doing so make this small group dominant over them.

Not long after that the fires of mutiny were extinguished, and the storms calmed, demons took flight, and with the rise of the world-illuminating light of Islam, the thieves and bandits who took advantage of the darkness of those penumbral nights of paganism, hid in caves.”

Yes, Fatimah reminded them of those critical moments, of which each day seemed like a century on the shoulders of believers. She did this so that they would not forget God’s great blessings, and not be ungrateful for divine gifts, so that they would strive in the way of maintaining this divine way and great message, and not submit themselves to being overawed by mutinies.

5. The Service of Ali (a.s)

The Prophets’ daughter, at this time reminds people of the great service of Ali. She tells of how during dangerous situations, the Prophet would send him for the confrontation. And with extraordinary altruism and complete self-sacrifice and devotion, he would rise to confront the enemy. He would go to the source of these revolts and extinguish them, returning victoriously. He would sever the heads of the mutinous with his sword, and rub the noses of demons in the dirt, everywhere being the friend, supporter, and defender of the Holy Prophet (S).

Yes, such a person could be the advancer of the course of this great revolution, and prevent deviation from it.

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

Sermon

فَلَمَّا اِختارَ اللَّهُ لِنَبِیِّهِ دارَ اَنْبِیائِهِ وَ مَأْوى اَصْفِیائِهِ، ظَهَرَ فیكُمْ حَسْكَةُ النِّفاقِ، وَ سَمَلَ جِلْبابُ الدّینِ، وَ نَطَقَ كاظِمُ الْغاوینَ، وَ نَبَغَ خامِلُ الْاَقَلّینَ، وَ هَدَرَ فَنیقُ الْمُبْطِلینَ، فَخَطَرَ فی عَرَصاتِكُمْ، وَ اَطْلَعَ الشَّیْطانُ رَأْسَهُ مِنْ مَغْرَزِهِ، هاتِفاً بِكُمْ، فَأَلْفاكُمْ لِدَعْوَتِهِ مُسْتَجیبینَ، وَ لِلْغِرَّةِ فیهِ مُلاحِظینَ، ثُمَّ اسْتَنْهَضَكُمْ فَوَجَدَكُمْ خِفافاً، وَ اَحْمَشَكُمْ فَاَلْفاكُمْ غِضاباً، فَوَسَمْتُمْ غَیْرَ اِبِلِكُمْ، وَ وَرَدْتُمْ غَیْرَ مَشْرَبِكُمْ

هذا، وَ الْعَهْدُ قَریبٌ، وَالْكَلْمُ رَحیبٌ، وَ الْجُرْحُ لَمَّا یَنْدَمِلُ، وَ الرَّسُولُ لَمَّا یُقْبَرُ، اِبْتِداراً زَعَمْتُمْ خَوْفَ الْفِتْنَةِ، اَلا فِی الْفِتْنَةِ سَقَطُوا، وَ اِنَّ جَهَنَّمَ لَمُحیطَةٌ بِالْكافِرینَ

فَهَیْهاتَ مِنْكُمْ، وَ كَیْفَ بِكُمْ، وَ اَنَّى تُوفَكُونَ، وَ كِتابُ اللَّهِ بَیْنَ اَظْهُرِكُمْ، اُمُورُهُ ظاهِرَةٌ، وَ اَحْكامُهُ زاهِرَةٌ، وَ اَعْلامُهُ باهِرَةٌ، و زَواجِرُهُ لائِحَةٌ، وَ اَوامِرُهُ واضِحَةٌ، وَ قَدْ خَلَّفْتُمُوهُ وَراءَ ظُهُورِكُمْ، أَرَغْبَةً عَنْهُ تُریدُونَ؟ اَمْ بِغَیْرِهِ تَحْكُمُونَ؟ بِئْسَ لِلظَّالمینَ بَدَلاً، وَ مَنْ یَبْتَغِ غَیْرَ الْاِسْلامِ دیناً فَلَنْ یُقْبَلَ مِنْهُ، وَ هُوَ فِی الْاخِرَةِ مِنَ الْخاسِرینِ

English Rendering

But at the time when God chose the house of the Prophets for his Prophet, and as his home the place of His elect,1 suddenly the internal hatreds and the traces of discord among you appeared. The veil of religion was withdrawn the misled began complaining, and forgotten obscurities were honored by them. False cries arose and began to move in the midst of your society.

Satan stuck his head out from its hiding place, calling you towards him and he found you ready to accept his call and waiting for his deceit!

Then he called you to insurrection, finding you passively waiting to set out! He kindled the flames of anger and vengeance in your hearts, and the vestiges of wrath appeared in you.

And this very matter caused you to place a mark on other than your own camel, and enter other than your own watering trough - and you went after something that was not your own and in which you had no right, and as a result you proceeded in usurping the government.

This was while at that time the prophet (S) had only recently died, the wounds of our suffering were vast and the affliction of our hearts had not yet been buried.

Your excuse was, “we are afraid that trouble will arise!” or “we are afraid a revolt will be started” and:

“Surely it is into temptation that they (thus) have fallen. Lo! Hell is all around the disbelievers.” (9:49)

How removed are these deeds from you!? Really, what are you doing? And where are you going?

With the fact that God’s book, the Quran, is among you, everything in it radiant, its indications resplendent, its prohibitions unquestionable, its commands distinct, but you have discarded it.

Could it be that you have turned your face away from it in displeasure? Or do you command by other than it?

It is a shame that the oppressors have chosen an inferior replacement for the Quran.

“And whoso seeketh as religion other than the Surrender to Allah (al-Islam), it will not be accepted from him, and he will be a loser in the Hereafter.” (3:85)

Interpretation

1. Suspicious Moves and Deviating Routes

In this part of her speech, the Lady of Islam (a.s) refers to the survivors of the pagan sects and the hypocrites. In the Prophet’s lifetime their space had been narrowed and they had pulled their heads into their shells, and were crouching in their dens.

However, suddenly with the death of the Prophet of Islam, these terrestrial insects lifted their heads up out of their dens, and the bats that lacked the fortitude to show themselves in the face of the Prophet’s luminous love, became the players in the arena! Suspicious movements began and deviating routes became visible, and then the political players entered the conflict!

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

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

The deep grief of the Prophet’s daughter begins here, in that how a great number said yes to the invitation of Satan, and began moving to the sinister call of owls, becoming the instruments of the inwardly blind hypocrites and Satan’s sect. While they began their reactionary acts, the shroud of the prophet was still damp, the sound of the call to prayer of his Muezzin, and his exclamation of “Takbir” was still ringing in their hearts.

Other than the simple-minded and the sick-at-heart another group placed the seal of silence on their lips with the excuse: We are afraid that if we say something, dispute and discord will result; thus becoming the onlookers of this scene, or becoming concordant with it so that discord would be prevented, while this in itself was the greatest discord and deviation.

3. Take Refuge in the Quran

Fatimah (s.a.), this divine herald, then cries to them "Where are you, and where are you going you lost ones?” One would say she was reminding them of her father, the Prophet’s speech:

« اِذَا التَبَسَت عَلَیکُمُ الفِتنُ کَقِطَعِ اللیلِ المُظلِمِ فَعَلَیکُم بِالقُرآنِ فَمَن جَعَلَهُ اَمامَهُ قادَهُ اِلَی الجَنّةِ وَ مَن تَرَکَهُ خَلفَهُ ساقَهُ اِلَی النّار ! »

“When seditions like the veils of gloomy nights proceed towards you take refuge in the Qur’an’s shadow. That person who places the Qur’an before him - and follows it - will be led to his heaven - and that person who has thrown it behind him will be driven to his hell.”3

She shouts out to them to, “not let the Qur’an go” and warns them that if they abandon the great memorial of the Prophet (the Qur’an), and appeal to other that it, giving preference to your invalid opinions over Islamic teachings, and knowing yourselves as authorities over it on excuses of thinking of what is best or preventing sedition, not being adjudged of its command, you will be encompassed by a great loss.

The fire of sedition will never be extinguished in your community, and you will become located in the very thing you fear. The spirit of Islam will pack off from your midst, and nothing will remain except a brainless shell and an exterior empty of contents.

Notes

1. Meaning: when the Prophet (S) died and was called to his heavenly abode. (Translator’s note)

2. Meaning: “Yes, we accept” (translator’s note)

3. English rendering by the translator

Part 6: The Story of the Usurpation of Fadak

Sermon

ثُمَّ لَمْ تَلْبَثُوا اِلى رَیْثَ اَنْ تَسْكُنَ نَفْرَتَها، وَ یَسْلَسَ قِیادَها،ثُمَّ اَخَذْتُمْ تُورُونَ وَ قْدَتَها، وَ تُهَیِّجُونَ جَمْرَتَها، وَ تَسْتَجیبُونَ لِهِتافِ الشَّیْطانِ الْغَوِىِّ، وَ اِطْفاءِ اَنْوارِالدّینِ الْجَلِیِّ، وَ اِهْمالِ سُنَنِ النَّبِیِّ الصَّفِیِّ، تُسِرُّونَ حَسْواً فِی ارْتِغاءٍ، وَ تَمْشُونَ لِاَهْلِهِ وَ وَلَدِهِ فِی الْخَمَرِ وَ الضَّرَّاءِ، وَ نَصْبِرُ مِنْكُمْ عَلى مِثْلِ حَزِّ الْمَدى، وَ وَخْزِالسنان‏فى‏الحشا

وَ اَنْتُمُ الانَ تَزَْعُمُونَ اَنْ لا اِرْثَ لَنا أَفَحُكْمَ الْجاهِلِیَّةِ تَبْغُونَ، وَ مَنْ اَحْسَنُ مِنَ اللَّهِ حُكْماً لِقَومٍ یُوقِنُونَ، أَفَلا تَعْلَمُونَ؟ بَلى، قَدْ تَجَلَّى لَكُمْ كَالشَّمْسِ الضَّاحِیَةِ أَنّی اِبْنَتُهُ

اَیُّهَا الْمُسْلِمُونَ! أَاُغْلَبُ عَلى اِرْثی؟ یَابْنَ اَبی‏قُحافَةَ! اَفی كِتابِ اللَّهِ تَرِثُ اَباكَ وَ لا اَرِثُ اَبی؟ لَقَدْ جِئْتَ شَیْئاً فَرِیّاً، اَفَعَلى عَمْدٍ تَرَكْتُمْ كِتابَ اللَّهِ وَ نَبَذْتُمُوهُ وَراءَ ظُهُورِكُمْ، إذْ یَقُولُ

« وَ وَرِثَ سُلَیْمانُ داوُدَ »

وَ قالَ فیما اقْتَصَّ مِنْ خَبَرِ زَكَرِیَّا اِذْ قالَ :

« فَهَبْ لی مِنْ لَدُنْكَ وَلِیّاً یَرِثُنی وَ یَرِثُ مِنْ الِ‏یَعْقُوبَ » ،

وَ قالَ: «وَ اوُلُوا الْاَرْحامِ بَعْضُهُمْ اَوْلی بِبَعْضٍ فی كِتابِ اللَّهِ » ،

وَ قالَ «یُوصیكُمُ اللَّهُ فی اَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَیَیْنِ » ،

وَ قالَ «اِنْ تَرَكَ خَیْراً الْوَصِیَّةَ لِلْوالِدَیْنِ وَالْاَقْرَبَیْنِ بِالْمَعْرُوفِ حَقّاً عَلَى الْمُتَّقینَ »

وَ زَعَمْتُمْ اَنْ لا حَظْوَةَ لی، وَ لا اَرِثُ مِنْ اَبی، وَ لا رَحِمَ بَیْنَنا، اَفَخَصَّكُمُ اللَّهُ بِایَةٍ اَخْرَجَ اَبی مِنْها؟ اَمْ هَلْ تَقُولُونَ: اِنَّ اَهْلَ مِلَّتَیْنِ لا یَتَوارَثانِ؟ اَوَ لَسْتُ اَنَا وَ اَبی مِنْ اَهْلِ مِلَّةٍ واحِدَةٍ؟ اَمْ اَنْتُمْ اَعْلَمُ بِخُصُوصِ الْقُرْانِ وَ عُمُومِهِ مِنْ اَبی

وَابْنِ عَمّی؟ فَدُونَكَها مَخْطُومَةً مَرْحُولَةً تَلْقاكَ یَوْمَ حَشْرِكَ

فَنِعْمَ الْحَكَمُ اللَّهُ، وَ الزَّعیمُ مُحَمَّدٌ، وَ الْمَوْعِدُ الْقِیامَةُ، وَ عِنْدَ السَّاعَةِ یَخْسِرُ الْمُبْطِلُونَ، وَ لا یَنْفَعُكُمْ اِذْ تَنْدِمُونَ، وَ لِكُلِّ نَبَأٍ مُسْتَقَرٌّ، وَ لَسَوْفَ تَعْلَمُونَ مَنْ یَأْتیهِ عَذابٌ یُخْزیهِ، وَ یَحِلُّ عَلَیْهِ عَذابٌ مُقیمٌ

English Rendering

Yes, you took possession of the she-camel of the Caliphate, you didn’t even wait long enough for it to be tamed and surrender to you.

You abruptly enkindled the fires of sedition and fanned its flames. You heard favorably the tempter Satan’s proclamation, and you proceeded to extinguish the luminous light of the religion of God, while destroying the Sunnah of the pure, divine Prophet (S). With the excuse of skimming milk you secretly drank it to the last drop. In appearance you seemed to be doing what was best for others, but internally you were strengthening your own interests.

You crouched for the oustering of his household and children, and we saw no other resort except fortitude, just like someone who has a dagger at his neck and a spear aimed at his heart!

It’s strange that you imagined God did not fix an inheritance for us - and we don’t receive inheritance from the prophet.

“Do you observe the rules of the previous pagan state?”1 Which person’s commandment is better for those who are possessed of certitude?! Do you know of these matters?

Yes, you know. It is as clear as the light of day for you that I am his daughter. O’ you Muslims! Must my inheritance be taken by force? O’ son of Abi Gohafeh answer me! Is it stated in the Quran that you inherit from your father and I don’t inherit from my Father? What an unjust statement?!

Have you purposefully abandoned the Quran, and thrown it away, even while it says:

“Solomon inherited from his father David.” (27:16)

And in the story of John, Zachariah’s son,

“Oh God give me a child so that it may inherit from me and the descendants of Jacob.” (19:5-6)

And also states:

“Relatives have preference over strangers in inheritance from each other.” (8:75)

And also says:

“God has advised you regarding your children, that the share of the sons is twice that of the daughters.” (4:11)

And also commanded:

“If someone leaves behind wealth he should bequeath it in a decent manner among father and mother and relatives, this is better for the virtuous.” (2:180)

You thought that I have no share and inheritance from my father, and there is no relationship or kinship between us?

Did God reveal a special Quranic verse to you and keep it from my father?

Or do you say that the followers of two different religions don’t inherit from one another, and my father and I are not the followers of one religion?!

Or are you more informed than my father or cousin of the generalities and particulars of the Quran?!

Now that it is such, take it - my inheritance - which just like a prepared, haltered steed is ready for use, and mounts it. But you should know that in Qiamat he will see you and we will request its return. On that day how interesting that God is the judge and the plaintiff is Muhammad (S) and the fixed time for the judgment is resurrection day, and on that day the wrong will incur loss, but then regret will have no benefit for your situation.

Know that:

“So shall you know who it is on whom will come a chastisement which will disgrace him, and on whom will lasting chastisement come down.” (11:39) 2

Which person will have a contemptible torment come to him, and eternal punishment encircles him!?

Surah Bayyinah, Chapter 98

(The Clear Evidence)

Number of Verses: 8

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

The contents of the Surah attests to the fact that it was revealed in Medina, because, the People (Jews and Christians) of the Book (the Scripture) are repeatedly talked about, and we know that at the time of revelation the communication between the Muslims and the people of the Book occurred mostly in Medina.

Furthermore, the words of the Surah are both about prayers and alms. It is true that the duty of paying the alms-tax was issued in Mecca, but the act of spreading this idea with the necessary formalities, was extended in Medina.

In any case, this Surah refers to the universal message of our holy Prophet (S) in the same line of prophecy that the Jews and Christians received their scriptures. They should have prepared themselves for the Advent of the greatest and last of the prophets, but when the awaited Prophet, whom they were waiting for, came with clear signs and evidences, they rejected him, because they were not really searching for truth; they only followed their own desires to gain worldly profits.

By the way, this Surah shows the fact that the doctrine of the prophets such as Faith, monotheism, prayers and fasting are eternal and unchangeable principles in all Divine religions.

In another part of the Surah the different reactions of the pagans and the People of the Book, regarding the invitation to Islam, are referred to saying that those who believe and do righteous deeds are the best of all creatures, and those who disbelieve and refuse to worship Him are certainly the worst of all creatures.

The most popular titles of this Surah are: ‘Bayyinah’, ‘Lam Yakun’, and ‘Ghayyimah’; titles which come from the text, itself.

The Virtue in Studying Surah Bayyinah

On the virtue in reciting this Surah, there is a tradition from the holy Prophet (S) who has said:

“If people knew how blessful this Surah is (Bayyinah), they would leave their property and family to learn it”.

Someone from the' Khaza'ih’ people asked:

“O Messenger of Allah! What is the reward for reciting it?”.

He (S) answered:

“Neither a hypocrite nor those in whose hearts contain doubt about Allah recite it. By Allah, the near-stationed angels have been reciting it from the time the heavens and the earth were created and do not languish in its recitation.

There will be no servant who recites it at night but that Allah sends angels who protect him in his Faith and his present life and that seek forgiveness and mercy for him; and when on the day he recites it, he will be rewarded as much as what the day sheds light upon and what the night darkens.”1

Surah Bayyinah, Verses 1-5

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

فِيهَا كُتُبٌ قَيِّمَةٌ

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَةُ

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاء وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ

1. “Those who reject (Truth) from among the People of the Book and the polytheists were not going to depart (from their ways) until there should come to them Clear Evidence,”

2. “A Messenger from Allah, reciting pure scriptures;”

3. “Wherein are laws right and straight.”

4. “Nor were those divided who were given the Book, except after the Clear Evidence had come to them.”

5. “And they were ordered no more than that they should worship Allah (alone) being sincere to Him in obedience, upright, to keep up prayer, and pay zakat (poor-rate) and that is the religion right and straight.”

The Religion Right and Straight

At the beginning of the Surah the situation before Islam, the People of the Book and the pagan Arabs, is referred to.

It says:

“Those who reject (Truth) from among the People of the Book and the polytheists were not going to depart (from their ways) until there should come to them the Clear Evidence,”

“A Messenger from Allah, reciting pure scriptures;”

“Wherein are laws right and straight.”

Yes, they said that they were convinced of the coming of the Prophet of Islam (S), but later when his heavenly Book was revealed the circumstances changed and they differed in their ideas about the religion of Allah.

It says:

“Nor were these divided who were given the Book, except after the Clear Evidence had come to them.”

Thus, the aforementioned verses reveal that the claim of the People of the Book and the disbelievers was that they insisted on a prophet having clear evidences to accept. But, when the clear evidence, Islam, and the awaited prophet, in the person of Muhammad (S) arrived, they rejected the religion of Islam and resisted the Prophet except for a minority of them.

The preceding verse is similar to the content of Surah Baqarah, No. 2 Verse 89 which says:

“And when there comes to them a Book from Allah, confirming what if with them, although from of old they had prayed for victory against those without Faith, when there comes to that which they (should) have recognized, they refuse to believe in it, but the curse of Allah if on those without Faith.”

We know that the People of the Book expected such an Advent and too, the Pagan Arabs, who knowing the People of the Book to be more learned than themselves, customarily followed the same idea and adopted it as their own, but after reaching their goals they changed the way and joined the opponents.

A group of commentators have another idea on the contents of these verses. They say that the objective meaning is that the mentioned people, not simply by mere claim, but, in actuality, did not leave their old belief until they had clear evidences.

This statement means that after having such clear evidences they accepted the Prophet, but this contrasts with the following verses which indicate that they did not. Or, it may be said that the objective meaning is that some of them believed, though they were in the minority.

But, this idea seems improbable and perhaps it was for the same reason that Fakhr-i-Razi in his commentary considered the first verse which to him is in contrast with the next verse, one of the most complicated verses of the Qur'an and then, in order to solve the problem he gave some explanations the best of which is the very one that we have mentioned above.

A third commentary exists which says that the objective meaning is that Allah does not leave the People of the Book and disbelievers to themselves unless He completes the argument; sends them an evidence, and shows them the straight way. For this reason He sent the Messenger of Islam to guide them.

In fact, this verse is a reference to 'the principle of favor' which is discussed in 'speculative theology' and states that Allah sends clear evidences for every sect to complete the argument.

In any case, the meaning of /bayyinah/, here is 'Clear Evidence' and whose example, according to the second verse, is the Messenger of Allah (S), himself, who had at his disposal the Holy Qur'an for his teachings.

The term /suhuf/ is a plural form of /sahifah/ which means 'a leaf or page of a book', or 'some leaves of paper on which something is written' and here it means 'the contents of them', because we know that the holy Prophet (S) could not read anything from the pages and therefore, was teaching the 'contents' of them.

And the purpose of using the term /mutahharah/ is that it was exactly the very truth, the original Word of Allah, in its purity, without corruption having polluted it, and far from the evil hands of Jinn and the human race; as is mentioned in Surah Fussilat, No. 41, verse 42:

“No falsehood can approach it from before or behind it...”

Now, Verse 3

“Wherein are laws...”

refers to the fact that, in these scriptures, there are, without doubt, decrees contained therein that are right and straight.

Therefore, /kutub/, here means 'what is written', or it means 'the laws or decrees appointed by Allah', because / kitabat/, in Arabic, has been used in the sense of 'prescribing a decree' as in Surah Baqarah, No. 2, verse 183:

“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you that ye may learn self-restraint.”

Then, the term /qayyimah/ means 'smooth, straight, right, strong, confirmed, valuable, worthy' or all these meanings collectively.

It is also probable that since the Qur'an contains all that the former scriptures had, besides many other additional points, then, it is said that therein are the right ordinances of the past.

It is worthy to note that in the first verse 'the People of the Book' is mentioned prior to 'the polytheists' but, in the fourth verse only 'the People of the Book' is mentioned and while 'polytheists' is not stated, the verse refers to both of them.

Apparently, these differences may be for that, in this matter, the People of the Book were the main rejectors and the polytheists were their dependants; or for that the People of the Book deserved more blame, because they had many men of knowledge among them and had a higher standard of theology than the polytheists therefore, their rejection was more disgraceful and blameworthy.

Then, the Qur'an reproaches 'the People of the Book' and the polytheists saying:

“And they were ordered no more than that they should worship Allah (alone) being sincere to Him in obedience, upright, and to keep up prayer, and pay zakat (poor-rate) and that is the religion right and straight.”

On the phrase

/wa ma umiru/ “and they were ordered no more”,

some have cited that the purpose of using this phrase is that the People of the Book already had the three eternal principles in their own religion: Unity of God, prayer, and alms. These are some fixed principles, but those people were not true to their promise concerning these principles.

Furthermore, the same decrees, in Islam, are, also, pure monotheism, prayer and alms which are the same eternal principles. So, why did they refuse to accept them?

Using this phrase, then, seems more suitable, because, /umiru/ ‘ordered', refers to the acceptance of the new religion, that which was mentioned in the preceding verse, over which 'they divided'.

Some of the commentators believe that using the word /din/ ‘religion', here means 'worship' and the phrase 'no more than that they should worship Allah (alone)’, confirms this idea.

The term /hunafa/ is the plural form of /hanif /derived from /hanaf/ ‘pure in faith' and as Raqib cites in Mufradat it means 'to decline from aberration to the straight way'. All those who make pilgrimage to Kaaba or were circumcised were called /hanif/, by the Arabs, referring to the fact that they had believed in Abraham's religion.

On the whole, this word in lexicology and in various dictionaries originally means 'crookedness or inclination', but, in the Qur'an and Islamic traditions it has been used with the sense of 'declining from polytheism and inclining toward monotheism and the straight way'.

The phrase 'the religion right and straight' denotes that those principles, i.e., pure montheism, prayers and alms, are eternal and unchangeable in all religions, or it can be said that they are found within the nature of all human beings.

So, the destiny of Man leads him to monotheism and his nature invites him to being grateful to his Lord, knowing His divine essence, and further, Man's social spirit calls him to the service of the deprived by practicing deeds of charity.

Therefore, the root of these characteristics, in general, exists in all humans and that is why these laws are also found in the teachings of all the former prophets and are the core in the teachings of the Prophet of Islam, Muhammad (S).

Surah Bayyinah, Verses 6-8

إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا أُوْلَئِكَ هُمْ شَرُّ الْبَرِيَّةِ

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ

6. “Surely those who disbelieve from among the People of the Book and the polytheists shall be in the fire of Hell, therein dwelling forever; they are the worst of all creatures.”

7. “Surely those who believe and do righteous deeds, they are the best of all creatures.”

8. “Their reward with their Lord will be Gardens of eternity, beneath which rivers flow, therein dwelling forever; Allah is well-pleased with them and they are well-pleased with Him. That is for him who fears his Lord and Cherisher.”

The Best and the Worst Creatures

In the former verses, it was mentioned that the people of the Book and the polytheists were waiting for clear evidence to be sent by Allah, but when it came they were dispersed and everyone went his separate way.

In the following verses, from the point of Faith in truth, people are divided into two groups believers and disbelievers, and then the fate of each is pointed out.

At first it says:

“Surely those who disbelieve from among the People of the Book and the polytheists shall be in the fire of Hell, therein dwelling forever, they are the worst of all creatures.”

The term /kafaru/ ‘they disbelieved', here refers to their blasphemy rather than their being Muslim, otherwise their previous infidelity was not a new matter.

The phrase

“They are the worst of all creatures”

is a startling statement which shows that among all the living and non-living creatures there is nothing worse than those who left the right path and went astray after the truth became clear and the argument and reason became complete.

This is, in fact, like that which is mentioned in Surah Anfal, No. 8, verse 22:

“For the worst of beasts in the sight of Allah are the deaf and the dumb. Those who understand not”.

Or similar still, to what Surah A'raf, No. 7, verse 179 says after referring to the people of Hell with the same characteristics:

“...they are like cattle, nay more misguided: for they are heedless (of warning)”.

There is also a point in the current verse which goes beyond these matters, because it introduces them as

“The worst of all creatures”,

and this is, indeed, a statement of evidence for their perpetual stay in the fire of Hell.

And why not! They were the worst of all creatures, because all the means of salvation were being prepared for them, but they refused it intentionally, due to their pride, deceit and enmity.

In this verse, again, the phrase 'the People of Book' is mentioned prior to 'polytheists' perhaps for the reason that they had heavenly Books and learned men among them and also possessed some signs and information about the Prophet of Islam which were clearly mentioned in their Books. Therefore, their rejection was more hideous and indecent.

In the next verse, the contrasting group, who are in a higher position, are referred to.

It says:

“Surely those who believe and do righteous deeds, they are the best of all creatures.”

Then their rewards are pointed out:

“Their rewards with their Lord will be Gardens of eternity, beneath which rivers flow, therein dwelling forever; Allah is well-pleased with them and they are well-pleased with Him. That is for him who fears his Lord and Cherisher”.

This high rank and the splendid, unparalleled rewards are for the one who fears his Lord:

“That is for him who fears his Lord and Cherisher”.

It is worthy to note that when speaking about the righteous, it also mentions 'doing good deeds', which is in fact the fruit of Faith, and indicates that a mere claim of Faith is not enough. Man's conduct should adapt to this Faith, too. But blasphemy itself even with the lack of evil action causes aberration in Man and this is apart from the fact that blasphemy is usually the source of many kinds of sin, crimes, and wrong actions.

The phrase:

“They are the best of all creatures”

clearly shows that good believing people who do righteous deeds are even higher than the angels, because the verse is general and there is no exception made in it.

There are other verses, also, that are witness to this idea like the verses concerning the prostration of the angels to Adam, and the verse:

“We have honoured the sons of Adam...”2 .

However, in this verse, the material and physical rewards of the righteous; gardens full of different blessings in Heaven, are mentioned first, and then, their spiritual reward is referred to, that is;

“...Allah is well-pleased with them and they are well-pleased with Him”.

They are well-pleased with Allah because whatever they have asked of Him, He has given them and if they erred He forgave them by His Grace. What pleasure can be better or higher than that one feels that his beloved, his Lord, accepts him and is pleased with him and he succeeds to be close to Him.

Yes, the Paradise, for Man's body, is the eternal Gardens of the next world, but the Paradise for his soul is the Lord's pleasure.

The sentence:

“That is for him who fears his Lord and Cherisher”

shows that all these gifts come into being because of the existence of the 'fear of Allah' since it is the motive of all obedience, piety, and righteous deeds.

It should also be noted that the 'fear of Allah' is the fear to offend His holy Law, the fear to do anything which is against His holy Will. Such fear is akin to love; for with it dawns the consciousness of Allah's loving care for all His creatures.

Some of the commentators have combined this verse with Surah Fatir, No. 35, Verse 28:

“...those truly fear Allah among His servants, who have knowledge...”,

and have concluded that Paradise is, in fact, the incontestable right of the scientists and learned people.

Of course, regarding the fact that the 'fear of Allah' has stages and degrees as well as knowledge, which has hierarchies too, the meaning of this statement is clear.

By the way, some believe that the position of /xasiyat/ is higher than that of /xauf/ because the latter is used for any fear, but the former is a kind of fear mixed with exaltation and respect.

Explanation: Hazrat Ali (as) and His Followers are 'the Best Creatures'

There are a great many narrations quoted by famous Sunnite and Shi'ite sources in which the verse:

“...they are the best of all creatures”

is rendered to mean Hazrat Ali (as) and his followers.

Hakim Haskani Neyshaburi, one of the famous Sunnite scholars, in the fifth century A.H., has cited some narrations with different references whose number is more than twenty in his well-known book Shawahid-ut-Tanzil.

The following are some examples:

1. Ibn-Abbas says that when the verse:

“Surely those who believe and do righteous deeds, they are the best of all creatures”

was revealed, the holy Prophet (S) told Hazrat Ali (as):

“It is you and your followers who will come on the Day of Reckoning when you and your followers are well-pleased (yourselves) and well-pleasing Him and your enemy will come angrily pushed (into Hell)”.3

2. Abu Barazah has narrated a tradition from the Prophet (S) who recited the verse and said:

“They are you and your followers. O' Ali! The appointment for you and me is (beside) the Pool of Abundance”4

('Haud' is the pool of 'Kawthar').

3. Jabir-ibn-'Abdillah-Ansari narrates in another tradition that they were sitting with the holy Prophet (S) in the Sacred House when Ali (as) came to them.

As soon as the Prophet (S) saw him, he said:

“My brother is coming to you”.

Then, he turned toward the Ka'ba and said:

“By the Lord of this Structure! Surely this man and his followers will be triumphant on the Day of Judgement”.

Then, he addressed them and added:

“By Allah! Truly he was formost to all of you in believing in Allah; and among you all he is the most correct in obeying Allah; the most faithful in fulfilling the covenant of Allah; the hardest to the decree of Allah, the best distributor of the (treasury) in equality, the justest to the citizen and the most important in position with Allah”.

Jabir said it was then that Allah sent down the verse:

“Surely those who believe and do righteous deeds, they are the best of all creatures”,

and from then on whenever Ali came, the Helpers of the Prophet (S) would say:

“The best of all creatures next to the Messenger of Allah came”.5

The descent of this verse, in Mecca, does not contrast with the idea that the Surah is Medinan, because it might have been revealed, again, there. Further, the descent of this verse might have happened on one of the holy Prophet's trips from Medina to Mecca, in particular that the reporter of the narration is 'Jabir-ibn-'Abdillah-Ansari' who joined the Prophet (S) in Medina. Then, terming these kinds of verses 'Medinan' is not improbable.

Some of these traditions are cited by 'Ibn-Hijr' in 'Sawa'iq' and some others by 'Muhammad Shablanji' in 'Nur-ul-Absar'.6

A great part of the last narration is narrated from Ibn- 'Asakir, from Jabir-ibn-'Abdillah by Jalal-id-Din-Suyuti in Durr-ul-Manthur.

4. It is narrated from Ibn-'Abbas in Durr-ul-Manthur that when the verse.

“Surely those who believe and do righteous deeds, they are the best of all creature.”

was revealed the holy Prophet (S) told Ali:

“It is you and your followers who, on the Day of Reckoning are well-pleased (yourselves) and well-pleasing (Him).”7

5. In another tradition, the above mentioned person narrates from Ibn-Marduyah from Hazrat Ali (as) that the Prophet (S) had told him (Ali):

“Have you not heard the word of Allah:

'Surely those who believe and do righteous deeds, they are the best of all creature'?

You and your followers are those and the appointment place of mine and yours will be at the Pool of Abundance'. When I come for the account of nations you will be invited in the case that your foreheads are white (to be known)”.8

Many other Sunnite scholars have also cited the same meaning in their works including: Khatib Kharazmi in 'Manaqib', Abu-Na'im Isfahani in' Kifayat -ul -Khisam', 'Allamah Tabari in his famous commentary, Tabari, Ibn- Shabbaq Maliki in 'Fusul-ul-Muhimmah', Allamah Shoukani in' Fath-ul-Qadir', Shaykh Sulayman Qanduzi in 'Yanabi' -ul- Mawwadah', Alusi in' Ruh -ul -Ma'ani', and some others.

In conclusion, the above mentioned tradition is one of the famous traditions that is accepted by a great many scholars of Islam. And this, in itself, is an important, matchless excellence for Hazrat Ali (as) and his followers.

By the way, this narration makes this fact clear that the term 'Shi'ah' was applied and was spread among Muslims by the Prophet (S), himself, at that time, and it refers to the particular followers of Amir-al-Mo'mineen Ali (as).

The Necessity of Intention in Adorations

Some of the scholars of the principles of Islamic Jurisprudence have taken the verse:

“And they were ordered no more than that they should worship Allah (alone) being sincere to Him in obedience...”

as an evidence for (niyyat) 'intention' with divine motive being necessary in 'worship' and this depends on the word 'din', here to be meant 'worship' so that it becomes a reason for the necessity of sincerity in worship.

We should also take the term

/amr/, 'command'

in this verse, unlimited in order to have a sense of necessity of intention with divine motive in all commands. However, the meaning of the verse does not seem to be either of them, but the purpose of the verse is to prove monotheism in contrast with polytheism. It means they are only invited to monotheism.

The Wonderful Heights and Depths to Which Man Can Reach

We understand, clearly, from the verses of this Surah that there is no creature in the world like, Man to be able to gain the highest ranks and being the best of all by doing righteous deeds, (note that 'righteous deeds' includes all good deeds; not only a part of them), and if he goes on the path of blasphemy and aberration he will fall so deep that he can be the worst of all creatures.

The vast, great distance between these two extremes of highness and lowliness of Man; although a very sensitive and dangerous status for him, indicates his dignity and capability of development. It is natural that Man, with such an efficiency and extraordinary potentiality, is also quite close to the possibility of extraordinary aberration.

Supplication

O Lord! We look to You, Your Grace, to gain the high rank of “The best of all creatures”.

O Lord! Count us among the followers of the man who deserves this title the best.

O Lord! Endow us with such a sincerity that we worship and love nothing but You.

Notes

1. Majma’ al-Bayan, vol. 10, p. 521

2. Surah Bani Israel, No. 17, verse. 70

3. Shawahid-ut-Tanzil, vol. 2, p. 357, tradition 1126.

4. Shawahid-ut-Tanzil, vol. 2, p. 359, tradition 1130.

5. Shawahid-ut- Tanzil, vol 2, p 362, tradition 1139

6. al-Sawa'iq ul Muharraqah, p 96, and Nur-ul-Absar, p 70, 101

7. Durr-ul Manthur, vol 6, p 379

8. Ibid


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