Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 11: The Father and The Mother

{وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا}

Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them 'Fie' neither chide them, but speak unto them words respectful, and lower to them the wing of humbleness out of mercy and say; 'My Lord, have mercy upon them, as they raised me up when I was little.' (Al Isra 17:23-24)

In narrations, with regards to being good to parents, much advice has been given while hurting them is disapproved of:

The reward of a merciful look towards your parents is the acceptance of pilgrimage. Their approval is Divine approval and their anger is Allah’s anger. Goodness towards the father and the mother extends one’s life and becomes the cause of our own children’s goodness towards us.

In the narrations, it is said that even if they strike you, do not say “fie”, don’t give them disobedient look, do not raise your hand, do not walk ahead of them, do not call them by their names, do not do anything which may cause enmity from people towards them, do not sit before they do and assist them in their needs before they request assistance.

A man who was carrying his mother on his shoulders for the circumambulation during pilgrimage saw the Prophet (pbuh) at that moment, and asked; Have I filled my obligation towards my mother? The Prophet (pbuh) replied, you have not even fulfilled your obligation in return for a single moan she cried during your childbirth!

In narrations, it is stated that even if the parents hit their own children, the children should say “May God forgive you”, the words which are the very same “respectful words”.

The Prophet (pbuh) was asked if there were good deeds for the parents after their passing away? He replied affirmatively, reciting prayers for them and seeking forgiveness on their behalf, fulfilling their commitments, paying for the misdeeds and respecting their friends.

A man complained to the Prophet about his father. The Prophet (pbuh) sought the father and when questioned, the old man said there was a day when I was strong and wealthy and assisted my children, but today he is the wealthy one and does not assist me. The Prophet (pbuh) cried and stated there is no stone nor sand that heard this story and did not weep, then said to the son, you and everything you own is your fathers.

Goodness towards parents is of the characteristics of the Prophets. As Prophet Jesus (pbuh) was characterised as “وَبَرًّا بِوَالِدَتِي ” (to cherish my mother)1 and Prophet Yahya(pbuh) as “وَبَرًّا بِوَالِدَيْهِ ” (and cherishing his parents2 ).

If parents are aware such is the case that the Holy Qur’an advices us to be good to parents after monotheism, it would stimulate life in to invite their own children to monotheism.

So we can derive some points from this Ayah:

1. Serving parents and goodness towards the father and mother is a character of a true monotheist. - you shall not serve any but Him, and to be good to parents.

2. The order of kindness towards parents is like the order of monotheism, definite, and never to expire. - decreed.

3. Goodness towards parents comes next to monotheism and obedience to Allah to point out that this deed is not only an intellectual and humane obligation, but also a religious one - Thy Lord has decreed you shall not serve any but Him, and to be good to parents.

4. The new generation must, under the shadow of faith, have a strong relationship with the past generations - you shall not serve any but Him, and to be good to parents.

5. In goodness towards parents, being a Muslim is not a condition - and to be good to parents.

6. In goodness to the father and mother, there is no differentiation between the two - and to be good to parents.

7. Do good to your parents without an intermediary and with your own hands - be good to parents.

8. Doing good is higher than spending and includes showing love, politeness, teaching, consultation, obedience, thankfulness, attention, and the like - be good to parents.

9. Goodness towards parents is has no borders or limits - be good to parents. (Unlike the poor, where the obligation is until satiety is reached, and jihad, where it is only required until sedition is lifted, and fasting where it is only until dusk sets in.)

10. The Holy Qur’an’s advice to do good is directed at the offspring, not parents - be good to parents. That’s because parents are naturally good and kind to their children and no advice is needed as such.

11. The more physical and psychological need the parents have, the stronger the obligation is to do good towards them - whether one or both of them attains old age.

12. A healthy father and mother should not be sent to a nursing home, but rather need to be looked after nearby - with thee.

13. Both good action and polite and good speech is required - be good… speak unto them words respectful.

14. With regards to doing good towards parents and generous words, there is no condition for anything in return. That means even if they do not return the generosity, you still need to fulfil your obligation, speaking well and doing good.

15. Under all circumstances, and in all their perfection, needs to stay humble towards their parents and not to show off their perfection - and lower to them the wing of humbleness.

16. Humility with regards to parents must be out of kindness and love, not superficial and made up, or for the sake of their wealth - and lower to them the wing of humbleness out of mercy.

17. Children must with regards to their parents be not only humble, but also seek mercy for them on their behalf from Allah - My Lord, have mercy upon them.

18. The supplication of the child for their parents is one that is answered, otherwise, Allah would not have given the command to supplicate for them - and say; 'My Lord, have mercy upon them’.

19. Supplication for the father and mother is a Divine order and a sign of gratitude towards them - say; 'My Lord, have mercy upon them’.

20. The mercy of Allah is in return for the pain and trouble parents go through in raising children - 'My Lord, have mercy upon them, as they raised me up…’. Sometimes Allah says to the offspring; do not be regretful of your own mercy, and seek help from Allah, for one is never able to discharge their obligation towards them.

21. Do not forget your past, the hard times and the problems your parents bore for your sake during your childhood and tender years - as they raised me up.

22. The father and mother must raise their children based upon love - have mercy upon them, as they raised me up.

23. One must be thankful and show their gratitude towards their tutors - have mercy upon them, as they raised me up.

In Ayahs 83 of Surah Al Baqarah, 36 of An Nissa, 151 of An A’am, and 23 of Al Israa, advice has been given to do good to your parents, but in Ayah 14 of Surah Luqman (pbuh), goodness towards parents has been given in the shape of divine advice:

{وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ }

And We have charged man concerning his parents (Luqman (pbuh) 31:14).

Yes, respect towards parents is a human right, not an Islamic one, an eternal right, not a seasonal or temporary one.

In the narrations, we read that goodness towards parents is an obligation under all circumstances, be it they are bad or good, be it they are dead or alive.

The Prophet was seen to be more respectful towards his sister3 than towards his brother through breastfeeding, when asked for the reason why, he said that because she showed more respect towards her mother4 .

We read in the Holy Qur’an that both Prophets Jesus (pbuh) and Yahya (pbuh) were ordered to show respect towards their parents.5

The Prophet (pbuh) states that after the prayers at the peak of their time, a deed better than respect towards parents does not exist6 .

An Extension Of The Meaning Of Parents

In the Islamic culture, your heavenly guide, teacher, tutor and father-in-law can all be coined the term father. In some narrations, the Prophet (pbuh) and Imam Ali (pbuh) are known as the fathers of the Islamic Nation.

أنا وعلى أبوا هذه الأمة

Ali and I are the fathers of this nation.

Just as Prophet Ibrahim (pbuh) is considered the father of the Arabs

{مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ }

Being the creed of your father Abraham (Al Hajj 22:78).

In the final days of the Prophets life while he was on his nurse bed, he said to Imam Ali,(pbuh) to go to the people and say with a loud voice

• May Allah’s curse be upon anyone who is disobedient to their parents

• May Allah’s curse be upon any slave that runs away from their master

• May Allah’s curse be upon anyone who is does not pay the right of the worker and whom they hire

Imam Ali (pbuh) left and stated these words amongst the people then returned. Some of the companions thought this advice to be simple and plain, and wondered: The advice regarding parents and masters and workers was previously heard, it’s not a new message for it to be sent to us from the messengers nursing bed.

The Prophet, realizing the people did not comprehend the depth of the message, sent Imam Ali× back to the people with a follow up message, asking him to say that what was meant by disobedience to parents, is disobedience to the Divine Guide. Oh Ali (pbuh), you and I are the Fathers of this Nation and one who escapes from us, gives cause to receive of Allah’s anger. You and I have become hired to guide these people and anyone who does not pay the right of the hired gives cause to receive of Allah’s anger.

In this incident, an observation is made that though goodness and obedience towards parents is one apparent and official meaning, yet in Islam, the issue is a much wider one.

Notes

1. Holy Qur’an Surah Maryam 19:32

2. Holy Qur’an Surah Maryam 19:14

3. This refers to his sister in whom he shared a wet nurse with rather than a biological sister from the same parents.

4. (Al Kafi ) V2 P118

5. Holy Qur’an Maryam 19:14 and 32.

6. (Mizan Al-Hikmah مِيزان الْحِكمة )

Lesson 12: Thankfulness and Gratitude

{وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُم ْوَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ }

And when your Lord proclaimed, "If you are thankful, surely I will increase you, but if you are thankless My chastisement is surely terrible."' (Ibrahim 14:7).

Imam Sadiq (pbuh) states that gratefulness towards blessings is far from sin. He also stated gratitude is where one knows their blessings are from Allah (and not know their blessings as being a result of their cleverness, knowledge, mind and efforts or of others) and is content with what has been given to them from Allah, and those very blessings should not be used as a means to sin, true gratitude is when one uses the blessings of Allah in the way of Allah.

Gratitude for divine blessings are many, and cannot be listed.

We read in the narrations that Allah inspired to Prophet Moses (pbuh), to deliver my (Allah’s) right of gratitude, Prophet Moses (pbuh) replied that he could not possibly do so, as each word to thank itself requires another thanks. The inspiration came down that that very confession you make and that you know everything is from Me, is the best way to thank me.1

Gratitude towards others is gratitude towards Allah, it has been brought to us through narrations that: Anyone who is not thankful of the created, is not thankful of Allah.

مَن لَم يَشْكُرِ المُنعِمَ مِنَ المَخلُوقِينَ لَم يَشكُرِ اللهَ عَزَّوَجَلَّ2

If the blessings of Allah are spent in a way contrary to the rights in which it must be spent in, that shows ingratitude and is the foundation of blasphemy. “If you are thankless”, or as in another Ayah “those who exchanged the bounty of God with unthankfulness”3 , are those who exchanged the blessings from Allah in to blasphemy.

Thanking Allah

Allah has no need for our worship and gratitude and the Holy Qur’an has repeatedly indicated and stated this: Allah is all sufficient and not in need of you.4 But our attention towards him is our capital for our own honor and growth, just as the sun is not in need of us, we benefit from its sunlight.

One of the praises that Allah has of Prophets is their spirit of gratitude. For example, Prophet Noah, because of all his patience and perseverance in the face of an unfaithful wife, children and people, Allah in the Holy Qur’an recognizes his gratitude and knows him as being thankful:

{إِنَّهُ كَانَ عَبْدًا شَكُورًا }

He was a thankful servant (Al-Isra 17:3).

Many times, Allah complains from many people from their (lack of) gratitude.

Of course, the grace of gratitude is one that one must be sought from Allah, just like Prophet Sulaimaan (pbuh) requested the same:

{رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ }

My Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me. (An Naml 27:19).

“Dispose me” means to ask Allah to inspire, make me attached to, and to love, being thankful towards Your blessings. We are mostly aware of and thankful for the blessings that we deal with on a daily basis, and are negligent of many blessings, such as the blessings that have come to us through inheritance and good people, or the thousands of calamities that have been prevented from befalling us, and the spiritual blessings such as faith in Allah and His Guides, or the dislike of blasphemy and debauchery and sin, such as how Allah reminds us in the Qur’an:

{اللَّـهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ}

God has endeared to you belief, decking it fair in your hearts, and He has made detestable to you unbelief and ungodliness and disobedience. (Al Hujarat 49:7).

As well as that which has been mentioned, some of the supplications of the Divinely Guided concentrate on the blessings of Allah and show gratitude and gives thanks for them, so that the spirit of gratitude is brought to life and strengthened.

Thanking Allah is sometimes with the tongue and through speech, and sometimes through action and deed. In the narrations, we read that every time we are thoughtful of a blessing from the Divine blessings, in gratitude to it one should prostrate upon the earth, and even if we are riding on a horse, we come down and do this and if we can’t, we put our forehead (in prostration) on the higher part of the saddle, and if we can’t do that either, we place our forehead (in prostration) on our hand and be thankful of Allah.5

Examples Of Practical Gratitude

1. Prayer, is the best form of gratitude to Allah. Allah says to His Prophet:

{إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ }

Surely We have given thee abundance;

{فَصَلِّ لِرَبِّكَ وَانْحَرْ }

So pray unto thy Lord and sacrifice.

2. Fasting, just as gratitude was shown by the Prophets of Allah towards Him for their blessings through fasting.6

3. Serving the people. The Holy Qur’an states that if an illiterate person asks a literate person to write a letter, the literate person should not turn the request down in gratitude to the blessing of literacy and write the letter.

{وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّـهُ }

And let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him. (Al Baqarah 2:282).

Here, writing a letter in the service of people is a form of gratitude to the blessing of literacy.

4. Contentment. The Prophet (pbuh) states that

وَكُنْ قَنِعًا تَكُنْ أَشْكَرَ النَّاسِ

Be content and you will be the most gratuitous of the people.7

5. Take care of orphans. Allah says to the Prophet (pbuh), in gratitude to you being sheltered as an orphan, do not oppress an orphan:

{فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ }

As for the orphan, do not oppress him. (Ad Dhuha 93:9)

6. Assisting the deprived and the needy. Allah says to the Prophet (pbuh), in gratitude to you having been in need and I made you needless, do not scold the needy that requests your assistance:

{وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ }

And as for the beggar, scold him not. (Ad Dhuha 93:9).

7. Gratitude towards others. Allah says to the Prophet, In gratitude and incentive to those who pay Islamic Tax (Zakat), send your praise towards them, for your praise brings tranquility to them:

{وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ }

And pray for them; thy prayers are a comfort for them. (Al Tawba 9:103).

Gratitude In The Face Of Hardship

The Holy Qur’an states

{وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ }

Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you. (Al Baqarah 2:216).

If we knew, others have more problems.

If we knew, problems increase our attention towards Allah.

If we knew, problems break our vanity and gets rid of hard heartedness.

If we knew, problems remind us of those afflicted with ill fate.

If we knew, problems bring our thoughts to defense and initiative.

If we knew, problems remind us of our previous blessings.

If we knew, problems are the atonement of our sins.

If we knew, problems are the reason for reward in the hereafter.

If we knew, problems are a warning to us and the alarm that awakens us to resurrection.

If we knew, problems are the reason we become acquainted with patience or know who our real friends are.

And if we knew, it could be that greater problems or harder ones may befall us, whereby we would recognize although our problems are externally bitter, they can be sweet in the right place.

Yes, for children, dates are sweet but onions and hot pepper are avoided, while for mature, grown parents who have foresight, the benefits of both sour and sweetness are known.

Imam Ali (as) during the War of Uhud, states that fighting in the battlefield is a blessing that we must be thankful for.8 And his daughter, Zeinab)as) in response to the felonious Bani Ummia stated with regards to Karbala9 - I saw nothing but beauty.10

Notes

1. (Tafseer-e-Namoona)

2. (Bihar Al Anwar بحار الأنوار ‎ ) V71 P44

3. Holy Qur’an Ibrahim 14:28

4. See Surahs AnNaml 24:40 and Luqman 31:12

5. (Al Kafi ) - Chapter of Gratitude V25

6. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V10 P446

7. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V11 Hadith 12,676

8. (Nahjul Balagha) Speech 156.

9. Karbala is the site in which Imam Hussein, the brother of Syeda Zeinab (pbuh), son of Imam Ali (pbuh) and Seyda Fatima (pbuh) and grandson (pbuh) of the Prophet (pbuh) was massacred along with 72 companions.

10. (Bihar Al Anwar بحار الأنوار ‎ ) V45 P116

Lesson 13: Divine Delegates

Animals Are Divine Delegates

{فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ}

And when We decreed that he should die, naught indicated to them that he was dead but the Beast of the Earth (termites) devouring his staff; and when he fell down, the jinn saw clearly that, had they only known the Unseen, they would not have continued in the humbling chastisement. (Seba 34:14).

Many times, in the Qur’an, the role and delegation given to animals has been demonstrated. As examples:

1. Part of a sacrificed cow (The Cow of Bani Israel) brought back to life a murdered man to bear witness as to who killed him.

{إِنَّ اللَّـهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً }

'God commands you to sacrifice a cow.' (Al Baqarah 2:67).

2. A spider that protected the Prophet while he was in the cave.

{إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّـهُ }

If you do not help him, yet God has helped him already (Al Tawba 9:40).

3. A crow became the teacher of man.

{فَبَعَثَ اللَّـهُ غُرَابًا }

Then God sent forth a raven (Al Maida 5:31).

4. A hoopoe bird that was assigned to to deliver the letter of Prophet Suliman (pbuh) to Queen Baqlis, the ruler of the Land of Seba:

{اذْهَب بِّكِتَابِي هَـٰذَا }

Take this letter of mine.(An Naml 27:28).

5. Small birds that were charged with the task of throwing stones upon the Army of the Elephant:

{وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ }

And He sent upon them birds in flights (Al Fil 105:3).

6. A serpent, a means for truth for Prophet Moses(pbuh):

{فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ }

and behold, it was a serpent manifest. (Al A’raf 7:107).

7. A whale, commissioned to punishment for Prophet Yunus(pbuh):

{فَالْتَقَمَهُ الْحُوتُ }

Then the whale swallowed him down (As Saffat 37:142).

8. Termites, the means in which the death of Prophet Sulaiman (pbuh) was discovered:

{دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ }

The Beast of the Earth devouring his staff. (Seba 34:14).

9. The dog, a companion of the people of the cave, was responsible for guarding them:

{وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ }

and their dog 'stretching its paws on the threshold. (Al Kahf 18:18).

10. Four birds (Peacock, pigeon, cock, and crow) provided contentment to Prophet Ibrahim(pbuh)

{فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ }

Take four birds. (Al Baqarah 2:260).

11. A donkey, the reason for certainty of Prophet Uzair(pbuh) in the Resurrection:

{وَانظُرْ إِلَىٰ حِمَارِكَ }

And look at thy donkey. (Al Baqarah 2:259).

12. The camel, cow, and sheep in the Hajj Pilgrimage, become divine symbols:

{وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّـهِ }

And the beasts of sacrifice - We have appointed them for you as among God's waymarks (Al Hajj 22:36).

13. Animals, become a means to know God:

{أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ }

What, do they not consider how the camel was created? (Al Ghashiya 88:17).

14. Animals, become a means of a test to mankind:

{تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ }

that your hands and lances attain (Al Maida 5:94).

15. Animals, become the miracles of God:

{هَـٰذِهِ نَاقَةُ اللَّـهِ }

This is the She-camel of God. (Al Araf 7:73).

16. Animals, are a means of Divine anger and punishment:

{وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ }

The locusts, the lice and the frogs (Al Araf 7:133).

Lesson 14: All That Is Sacred In Islam

Respecting All That Is Sacred In Islam

{يَٰٓأَيُّهَا الَّذِينَ ءَامَنُوا لَا تَرْفَعُوٓا أَصْوَٰتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلَا تَجْهَرُوا لَهُۥ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَٰلُكُمْ وَأَنتُمْ لَاتَشْعُرُونَ}

O believers, raise not your voices above the Prophet's voice, and be not loud in your speech to him, as you are loud one to another, lest your works fail while you are not aware. (Al-Hujurat 49:2).

With all the different principles and beliefs, the respective elders of each group is respected in a special way. Cities, streets, universities, airports, schools and organizations are named after such people. Likewise, in Islam, individuals and even some plants and inanimate objects are considered sacred.

In Islam, the roots of what is sacred and great is linked to its relationship with Allah Himself and the stronger that relationship, the more sacred and great they become and we must give and protect the respect due to them. However, note that with regards to to being sacred:

1. Allah is the source of all sacredness and polytheists that equate others with God, will on the day of resurrection confess to their deviation and say to their imaginary idols - the secret of our misfortune is our equating you (the idols) with the Lord of the Worlds:

{إِذْ نُسَوِّيكُم بِرَبِّ الْعَٰلَمِينَ }

When we made you equal with the Lord of all Being. (Ash Shu’ara 26:98).

In the Qur’an, the glorification and perfection of Allah is repeated often, which means we must respect and sanctify Allah where we recognise that it cannot even be imagined that Allah has an iota of imperfection or shortcoming. Not only Allah in His nature, but His name is also pure:

{سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى }

Magnify the Name of thy Lord the Most High. (Al A’la 87:1).

2. The book of Allah also is sacred and respected. When Allah knows the Holy Qur’an as Great:

{وَالْقُرْآنَ الْعَظِيمَ }

And the Mighty Qur’an (Al HIjr 15:87).

We must therefore know the Holy Qur’an as Great, and when the Holy Qur’an is known (Holy Qur’an 56:77), we must then revere it, and since the Holy Qur’an is praiseworthy (Qur’an 50:1), we must therefore praise it.

3. The rights of the Divine Guides, all of the Prophets and their successors and especially that of the Prophet (pbuh) and his Purified Household (pbuh), have been given a special status which in the aforementioned Surah1 , the respect they deserve has partly been mentioned such as not going ahead of them, not raising or voice to be louder than theirs, and in other Ayahs, to send our praises to the Prophet (pbuh).

{إِنَّ اللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى النَّبِىِّ يَٰٓأَيُّهَا الَّذِينَ ءَامَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا }

God and His angels bless the Prophet. O believers, do you also bless him, and pray him peace. (Al Ahzab 33:56).

Of course, it must be noted that after the passing of the Prophet, the above respect will also apply to and for visitation of the Prophets resting place, and to the resting places of his Purified Household (pbuh), and Progeny (pbuh), and those who have taken his place, and everyone around him who are associated with him, especially the scholars and just jurists and the religious authorities, as per narrations, those who are in place of the Prophet (pbuh), all deserve our utmost respect. In the narrations it is stated that anyone who refutes a just jurist says, is like the one who refutes what the Purified Household (pbuh), of the Prophet have said, and one who refutes what they have said, is like one who refutes what Allah says.2

Not only the Prophets in person, but what is linked to them also has sanctity and greatness. In the Holy Qur’an we read

{وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦ ٓ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحْمِلُهُ الْمَلَٰٓئِكَةُ إِنَّ فِى ذَٰلِكَ لَءَايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ}

And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.'(Al Baqarah 2:248).

The chest that Prophet Moses’(pbuh) placed him in when she sent floating, was used after his death to place the tablets and scrolls and of what was with him in terms of prophetic miracles and the belongings of his offspring. The chest was so sacred that the Angels would carry it and then bring it back to lead them to victory against an evil powerful tyrant.

4. In Islam, the parents have a special sanctity and greatness associated with them. In the Qur’an, monotheism precedes respecting and doing good to the parents five times and showing gratitude towards them is placed next to showing gratitude to Allah.

{اشْكُرْ لِى وَلِوَٰلِدَيْكَ }

'Be thankful to Me, and to thy parents. (Luqman 31:14).

Respecting the parents is to the point where looking at them with the look of love and respect is considered worship and we are advised to not raise our voices above theirs, and if we go on a trip that causes harm to them is prohibited, and prayers during that travel must be prayed in full (not shortened).

5. In Islam, certain periods of time, such as the Night of Power, some places, such as Mosques, some rocks, such as the Black Stone, some waters, such as Zam-Zam, some soil, such as the soil of Imam Hussein×, some clothes, such as the pilgrimage clothing, are considered sacred and special respect must be duly given to them. Prophet Moses× in respect of the “Valley of Moses” took off his footwear when he entered:

{فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى }

Put off thy shoes; thou art in the holy valley, Towa. (Taha 20:12).

The Holy Mosque of Mecca is considered sacred and non-Muslims have no right to enter it

{إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ }

The idolaters are indeed unclean; so let them not come near the Holy Mosque. (At Tawba 9:28).

Places of worship and mosques are sacred and when we go to such places, we should go clean and well presented.

{خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ }

Take your adornment at every place of worship. (Al Araf 17:31).

And anyone who is in a state of uncleanliness or impurity (Junub) has no right to pause in a mosque:

{وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا }

Or defiled unless you are traversing a way - until you have washed yourselves (An Nissa 4:43).

The Mosque is of such an honourable status that such people as Abraham, Ismael, Zakariyah and Maryam (pbuh), may peace and blessings be upon them all, were charged with the responsibility of purifying them:

{طَهِّرَا بَيْتِىَ }

Purify My House (Al Baqarah 2:125).

Even the mother of Maryam, who thought she was carrying a son, swore her child to serving the Al Aqsa Mosque

{إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا }

Lord, I have vowed to Thee, in dedication, what is within my womb. (Al Imran 3:35).

6. A person with belief also has sanctity and greatness, so much so that the honor of the believer is more than the honor of the Ka’baa and the persecution and backbiting them is prohibited and defending their right is obligatory, and even after death, it is prohibited to exhume the grave.

Insulting The Prophet (pbuh), Allah’s Defence

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

إِنَّآ أَعْطَيْنَـٰكَ الْكَوْثَرَ ﴿١﴾ فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴿٢﴾

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ ﴿٣﴾

In the Name of God, the Merciful, the Compassionate Surely We have given thee abundance; so pray unto thy Lord and sacrifice. Surely he that hates thee, he is the one cut off (Al-Kawthar 108:1-3).

The stronger the attack on religion and what is sacred in it, the stronger the defence must be. There were many bold attacks upon the Prophet, accused as a sorcerer, fortune teller, poet and possessed, all of which were rebuffed in the Holy Qur’an. He was told that he was possessed by jinn, but Allah says:

{مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ }

Thou art not, by the blessing of thy Lord, a man possessed. (Al Qalam 68:2).

He was told that he was not a messenger of God, for which Allah states:

{إِنَّكَ لَمِنَ الْمُرْسَلِينَ }

Thou art truly among the Envoys (messengers) (Ya Sin 36:3).

He was accused of being a poet possessed, but Allah states:

{وَمَا عَلَّمْنَـٰهُ الشِّعْرَ وَمَا يَنبَغِى لَهُ }

We have not taught him poetry; it is not seemly for him. (Ya Sin 36:69).

To that individual, an Ayah was revealed:

{إِنَّ شَانِئَكَ هُوَ الأَبْتَرُ }

Certainly, he who insults you is the one who is cut off. (Al Kawthar 108:3).

Indeed, the answer to the one who insults the best of creations as being “cut off” is to be given Kawthar, and the everyone’s eyes were bedazzled and everyone’s mind was awed.

For the last Ayah of Surah Al-Kawthar (108:3), we understand that Kawthar is the opposite of “cut off”.

The Prophet (pbuh) was mocked as being one who is “cut off”3, but Allah states in the Holy Qur’an “he is the one cut off” (Al-Kawthar 108:3).

“Cut off” is a term used by Arabs to describe one who is left with no heir as a result of having no sons, and with their death, they leave no trace behind. “Kawthar” in this Surah is used as an answer to that mockery, and the best evidence of it are the twelve Divinely Guided leaders from Syeda Fatima(as), the daughter of the Prophet.

Of course, “Kawthar”, or as translated “Abundance”, has a general meaning and includes every abundant good, but not every abundance is “Kawthar”. The Holy Qur’an states:

{فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُم بِهَا

فىِ الْحَيَوٰةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ}

So let not their possessions or their children please thee; God only desires thereby to chastise them in this present life, and that their souls should depart while they are unbelievers (Al Tawba 9:55).

During the events of the liberation of Mecca, in which the disbelievers entered Islam in waves and waves, Allah gives the single order of glorification:

{وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّـهِ أَفْوَاجًا فَسَبِّحْ }

When comes the help of God, and victory, then glorify (An Nasr 110:2-3).

But in return for being given “Kawthar”, Allah states to the Prophet:

{فَصَلِّ لِرَبِّكَ وَانْحَرْ }

so pray unto thy Lord and sacrifice (Al Kawthar 108:2).

Indicating the provision of “Kawthar” is more significant than the waves of disbelievers entering Islam.

Notes

1. Al-Hujurat 49:2

2. (Bihar Al Anwar بحار الأنوار ‎ ) V27 P238

3. Having no surviving son to be his heir.