The Successful Effort
Dr. Husaini Bahishti
I seek refuge in the Hearer and the Omniscient Allah from the accursed Satan.
In the Name of Allah, the Beneficent, the Merciful. Believers, shall I show you a bargain which will save you from the painful torment. Have faith in Allah and His Messenger and strive hard for His cause with your wealth and your selves. This is better for you if only you knew it.
Allah will forgive your sins and admit you into Paradise wherein streams flow, and you will live in the lofty mansions of the Garden of Eden. This is indeed the greatest triumph. {Besides forgiveness) you will receive other favours which you will love: Help from Allah and an immediate victory. O Prophet, give such glad news to the believers. (Surah Saf, Verses 10 -13)
Ever since man was created he has been destined to make continuous efforts. In his very nature factors opposed to one another are at work. He is a compound of various passions and desires. Some of his inclinations fall under the category of perverted desires which may also be called baser animal instincts. Their object is to avail oneself of animal enjoyments like eating, drinking and reveling. There are other inclinations in him which divert him from the sensual enjoyments to higher spiritual, intellectual and human perfections. The power and will of man is the arena of his contrary and varied desires. It is due to his conflicting desires that man is always perplexed. For example if a person wants to do an ordinary task and if he is habituated to do it, he does it quite easily on account of his habit. However, if the task is new and he is not accustomed to it, he cannot do it straightaway. Many doubts rise in his mind.
At one time he thinks that he should perform the task and at another time he thinks that he should not. Sometimes he says that the task is right and sometimes he imagines that it is not right. Desire demands that he should perform that task but reason advises him that he should not do it. Or reason demands that he should perform a task but desire insists that he should not.
A conflict of this kind continues between his mind and heart for sometime. Eventually, however, one of the inclinations dominates and he utilizes his power and determination according to it. Desire and reason and materialism and spiritualism are at war with each other since eternity and the foundation of life has been laid on this conflict. Besides this internal conflict man has to face innumerable difficulties and obstacles in the outer world also in the fulfillment of his desires and achievement of his objects. As we have got accustomed to these difficulties and they are not new for us, we do not even feel them in every day life. However, if observed carefully, it becomes known that during a day a man has to face various obstacles against which he has to combat.
In every environment human life has to face a continuous conflict and dispute. Not to speak of the life of an individual this way of conflict and opposition continue to be present in the life of every tribe, every society and every nation. Dispute and confrontation continue between persons belonging to one profession and another profession, between one brotherhood and another brotherhood, between one nation and another nation, between one society and another society and between one class and another class. As a result of this, civil wars and international wars take place from time to time. It is not wrong to say that disputes and confrontations are inevitable reality of human life. Where are those, who think that from the time they arrive in this world they should spend a very happy life for fifty, seventy or one hundred years and eat, drink and be merry .In the morning they should take rest at home till 10 O'clock and thereafter they mayor may not perform any task. If they go out to do some work they return home by noon, have a siesta and then go to sleep at night at the usual time.
Although it may not be seen by us, such a person is also faced with an internal conflict. If observed carefully it becomes known that such a person does not possess that joy and cheerfulness which is possessed by one who makes effort. No doubt he walks, eats and drinks but he is like a dead person who is devoid of enthusiasm and ambition. In spite of this he suffers from an internal strife and worry .It is possible that owing to his having become accustomed to this strife he may not feel it. However, the thought always crosses his mind as to why he is sitting idle Why has he lagged behind others? Why does he not possess honor and renown? What is the use of this futile life? Why does he lack enthusiasm and ambition? He spends most of the moments of his idleness and leisure in a dilemma. The fact is that it is not possible to live without effort and striving.
Whether it be the life of an individual or of a society the law of competition, effort and conflict applies everywhere. And as it is the law and it is the fate of man that strenuous effort is unavoidable, it is necessary that we should select a work which is useful, and our competition in the field of our choice should be honourable, fruitful and purposeful. And this is the topic of today's speech. This topic that is "Successful striving" has taken into account the historical events which took place on certain dates.
There are some pre-conditions for a successful effort which it is necessary to know and to keep in mind in, the struggle of life:
The first thing is that there should be a specific and clear aim of our effort. An aimless effort is meaningless. Every effort has no doubt an aim but that aim is usually ambiguous and not clear. It is often seen that a person struggles throughout his life but eventually achieves nothing. Why? It is because his struggle and effort did not have a specified path. He worked and made effort but his aim was not clear and fixed. He roamed about in a blind alley. His labor was lost and he got nothing. If the history of the nations of the world is studied, numerous examples of futile and purposeless efforts will be found. It is possible that everyone of you may have seen the examples of aimless effort in your own life or in the life of your nation or you may have read about them in books. It is necessary that the target and aim of the effort should be clear and unambiguous and at the same time it should be sublime and meaningful.
At times it is seen that the object is clear and fixed and the person concerned can also spend his time to achieve it but does not agree to spend money for it. At times, however, he considers his object to be more important than wealth and does not mind spending money to achieve it, but steps back if his health is to be staked. At times a person is prepared even to sacrifice his health but when he finds his life to be in danger he becomes nervous and withdraws from the field. At times, however, the object is so lofty that a person gets ready to sacrifice not only his own life but also to sacrifice, with perfect sincerity, the lives of his most dear ones. This is the precious object to which every human being should pay attention. This object is acquires the pleasure of Allah.
This is the first condition of successful effort. The second condition is that the person concerned should be talented, fond of his work and be steadfast. Allah Himself says in the Holy Qur'an: To those who have said, "Allah is our Lord" and who have remained steadfast to their belief, the angels will descend saying, Do not be afraid or grieved. Receive the glad news of Paradise which was promised to you. We are your guardians in this world and in the life to come, where you will have whatever you call for, a hospitable welcome from the All-forgiving and All- merciful Allah. (Surah Ha Mim Sajdah, Verses 30 -31)
O Believers! i.e. O those persons whom the prophet invited to the Unity of Allah for thirteen years in Mecca you did not accept his invitation (except a small number from amongst you) but when he arrived in Madina and set up the Islamic government you also became the lovers of Islam and began supporting it! why do you preach what you do not practice ? It is most hateful in the sight of Allah if you say something and do it not. Allah loves those who fight in His way in ranks as if they were an unbreakable metalled rock. (Surah Saf, 2- 4).
Some Muslims saw that the martyrs of Badr enjoyed great honour and position in the eyes of Allah, the Holy Prophet and the Muslims, and acquired the spiritual as well as the worldly blessings and respect and would get spiritual reward in the Hereafter, they sat together and said: Would that we too had participated in the battle of Badr and performed Jihad and enjoyed the honour which has fallen to the share of those who took part in that battle. It was just as the Shi'ah of today address the martyrs of Karbala occasionally and some of them perhaps every day and say: "Would that we had been with you and this great blessing had also fallen to our share!" Whenever they sat together after the battle of Badr, they said the same thing.
It so happened that after some time the battle of Uhud took place. During this battle some of those persons who had been saying continuously: 'Would that we had attained the blessing of martyrdom in the battle of Badr' retreated at the very outset and at last it so happened that the life of the Holy Prophet was endangered. When the Holy Prophet and the Muslims were faced with danger those very people who had desired martyrdom thought of saving their own' lives and seeking refuge here and there.
On this occasion Allah says: What has happened to your desire for martyrdom? You used to say: Would that the battle of Badr had taken place once again so that we could be blessed with martyrdom! Why do you preach what you do not practice? Allah is very much annoyed with those who only speak and say: 'We are ready to make sacrifices' but at the time of action they hide themselves and seek refuge. Allah hates such people because they deceive their leaders and lower the name of successful effort. Allah loves those who fight for His cause in ranks firm as an unbreakable concrete wall. It is they who make the campaign successful.
Another condition, which is very important and is rarely seen amongst us people, is the selection of the correct method of making effort. There are numerous kinds of effort e.g. individual effort, collective effort, secret effort, open effort mild effort, hard effort, armed effort, unarmed effort, effort with cold weapons, effort with hot weapons, local effort away from the battlefield, effort in the battlefield etc. Every one of them has its own occasion, time, and method. In European terminology every effort has its own tactics. Those persons who undertake to make effort to achieve an object should also know its method. Relationship between the object and the manner and method of the effort are absolutely necessary. It is very unfortunate that we see that, in order to achieve an object some people spend money and time and at times sacrifice even their lives but, in spite of their sincerity and good intention their method is not correct. According to their own thinking they do all this for a good purpose but their method is wrong and there is no congruity between their object and their way of working.
I say once again that congruity of an object with the method adopted to achieve it is absolutely necessary and important. Many efforts have failed because the correct method for their achievement was not adopted. Now if you keep these three conditions in mind it, will not be difficult to understand what course the tragedy of Karbala adopted. After Muawiyyah, Yazid, whose debauchery was no secret, ruled the Muslims as the King of Islam and successor of the Holy Prophet. He drank wine and gambled openly and created class and family distinction in the classless Muslim society. This was the result of his rule.
On such a drunkard and an ignorant person becoming the Caliph some brave men declined to acknowledge his corrupt government. They were not prepared to cooperate with him. However, Yazid was not prepared to leave them alone. He issued orders to all his functionaries, officers and governors to obtain bay'at (allegiance -i.e. promise to cooperate) for him from all the people and especially the distinguished persons. In Madina, which was the cradle of Islam some distinguished and famous persons declined to acknowledge Yazid's government formally and to take oath of allegiance to him at the hands of his representatives. One amongst them was Imam Husayn (P).
In the meantime some persons gathered together in Kufa. It will be better if I introduce Kufa to you briefly. Kufa was a bad city as well as a good city .It was bad because a large number of its residents were cowardly; they wavered in taking decisions, and were, therefore, unreliable. And it was good for the reason that there also lived those brilliant personalities of Islam, who had been educated and trained under the patronage of Imam Ali (P). Although their number was small, they reflected as to whether it was proper to swear allegiance to Yazid. Then they consulted the people. All of them replied in the negative and said that Yazid was not at all fit for the office of Caliphate. Now the question arose as to who should be approached in the matter.
On making enquiries they came to know that in the Hijaz two or three and even more distinguished persons had declined to swear allegiance to Yazid, and the most towering personality among them was Imam Husayn (P). They, therefore, started correspondence with him and invited him to come to the capital of his father. They wrote: "We wish to fight under your command against the Yazid's government. The circumstances are favourable for the purpose. Imam Husayn (P) received one letter and then another and then the fourth, so much so that a chain was formed of the messengers bringing the letters. They brought ten, twenty or hundred letters.
Some letters bore the signatures of one man, others of two and still other of five or ten. Thus a stack was formed of the letters received by Imam Husayn (P) from different places. In short. as you know very well the Holy Imam sent Muslim bin Aqueel to Kufa so that after finding out the correct situation he might obtain bay'at for the Holy Imam from the people of Kufa and send a report to him to enable him to decide the future line of action. This was the beginning of the rising and campaign of the Holy Imam.
But what was the object of Abu Abdullah Imam Husayn (P)? Did he want to take possession of government? Did he want to rule the Islamic territories, especially Iraq and Kufa? No. It was not his object to possess government. His object was to exalt truth and to differentiate between truth and falsehood. It was his wish that, whether he attained ruler ship or not. it might become quite clear to the people as to what is truth and what is falsehood. If he attained government well and good. In that event he could utilize the power of government for performing those tasks, which are liked by Allah. But even if he did not get government he would achieve his object. The events which took place in Karbala have been recorded by history in golden words for all times to come. The Jihad of the Muslims in Karbala has become the greatest model of fight between truth and falsehood till eternity. Allah be praised! How lofty was the object of the Holy Imam and at the same time how clear and decisive!
Who were the persons that were selected by the Holy Imam for the battle? They were those steadfast men who were keen to take the lead in the collective effort and wanted to learn a lesson from the Holy Imam .
Two kinds of persons were participating in this campaign. One group consisted of those who were playing the central role in the battle. It was necessary that they should be experienced and reliable; their arms should be strong' and their spirits high. They should be steadfast and should know their duty. They should be obedient and sincere. One specimen of theirs is Muslim bin Aqueel and the other was Qais bin Mashar Saidavi who delivered the Holy Imam's letter in Kufa. Imam Husayn (P) had selected these persons very carefully.
There was another group which consisted of the syrnpathisers of the movement Their assistance could be sought when necessary but deep investigation was not possible in their selection. Their task was only to obey. Some of them had joined the caravan of Imam Rusayn (P).
When Muslim left Madina and reached Kufa some new events took place. A large crowd gathered round him. Noman bin Bashir, the governor of Kufa, was dismissed from office and was replaced by Ibne Ziad. Ibne Ziad was a blood -thirsty and cruel person. Now within twenty four hours the circumstances took a new turn. In the afternoon of 8th Zil-Raj Muslim received the news that through some weak-minded persons his host Rani bin Urwah had been taken deceitfully to the Governor's Rouse. There Ibne Ziad insulted Rani very much, struck him on his head and face with a stick and then imprisoned him After Rani's imprisonment Muslim asked his special men to inform the supporters of the movement to gather in the Masjid of Kufa and around it so that he might address them there. The Governor's Rouse was situated opposite the Masjid.
Ibne Ziad had been the ruler of Kufa for many days then and was busy in his work but he did not have more than thirty policemen. Besides them there were twenty supporters of Bani Oma'yyah who were with him at that time. Ibne Ziad and about fifty of his companions went on the upper story of the house to see what was happening in the Masjid. As soon as the people saw Ibne Ziad and his friends they raised slogans against them and began to pelt stones and abused Ibne Ziad and the government of Yazid. At that time this was the position of Ibne Ziad vis-a-vis Muslim
In the evening of 8th Zil Haj Ibne Ziad studied the situation carefully. At last he took some clever steps which cannot be narrated here in detail. He sent some persons each of whom took away one, two or four persons out of the Masjid. A mother came and took away her son. A father came and he also took away his son. A mother-in-law came and took away her son-in-Iaw. An uncle came and took away his nephew. If one was taken away by making alluring promises another was taken away by means of threats. When it was time for evening prayers Muslim decided to offer prayers. By that time there were only thirty men, who offered prayers with him. When the prayers were over Muslim wished to come out of the Masjid and" found that no human being could be seen anywhere.
He did not even know the road leading to the place where he was staying. He was a new-comer to Kufa and was not acquainted with its roads and lanes and there was none who might guide him to his destination! There were the unreliable and worthless people of Kufa. These people were not at all fit for being relied upon to initiate an effort.
This is a specimen of those unreliable persons about whom Muslim had Written to Imam Husayn (P) as a consequence of which the Holy Imam had departed from Mecca. On the way many persons joined the caravan of Imam Husayn (P). The people continued to come. However, when the Holy Imam reached near Iraq news was received by him that the conditions were no longer the same as were reported by Muslim. Muslim and Hani had been killed. Abdullah bin Yaqtar who was carrying a letter sent by Imam Husayn (P) to Muslim and the people of Kufa was arrested on the way and put to death.
Shaykh Mufid has written in 'Irshad' (Printed in Isfahan, page 198) that Muslim reached Kufa on Tuesday the 8th of Zil-haj and was martyred on Wednesday the 9th of Zil-Haj. In any case the Husayni movement did not stop in spite of these dreadful news but its modus operandi no doubt underwent a change. Now that the conditions had changed the Holy Imam ordered his companions to assemble at one place. Then he came there and read out a writing. After praising the Almighty Allah he said:
You must have heard the dreadful news which are being received from Kufa. Muslim, Hani and Abdullah bin Yaqtar have been killed. The people have betrayed us. I want to continue my journey so that I, too, may be killed. Whoever has come with me with the hope of wealth, position, office and happy life should go away. Thereupon most of those who had joined the caravan on the way went away. Only Imam Husayn (P) and those who had come with him from Madina were with him. Besides them only a few persons who had joined them on the way remained steadfast. Naturally others lost heart. As the plan of the effort was now changed, only people of pure nature and firm faith could accompany the Imam.
In fact it was those persons who were needed in Karbala - persons who should be daring and brave, should have firm faith in their object and should be prepared to sacrifice their lives.
In the case of war and confrontation one thing is very important and it is that the persons who are used to maintain courage should be honest and reliable, and the entire personnel should consist of experienced and sincere persons who should be faithful to the object. An example of a respectable personality suited to act as intermediary was Qais bin Mashar Saidavi. While he was carrying a letter from Imam Husayn (P) to the people of Kufa Haseen bin Nameer, an officer of Ibne Zi'ad arrested him near Qadsiyah and sent him to Ibne Ziad. Ibne Ziad told him that if he wanted his life to be spared he should mount the pulpit and abuse Imam Husayn (P). Qais stood on the pulpit and said:
" All praise is for Allah. Husayn (P) bin Ali (P) is the best among all creatures. He is the worthy son of Lady Fatima (P), the beloved daughter of the Holy Prophet. He has sent me a message and asked me to convey that message to you. All of you should rise immediately to help him. " Then Qais sent greetings to Imam Ali (P) and Imam Husayn (P) and cursed Mu'awiyyah, Yazid and Obaidullah ibn Ziad. As soon as he finished his speech Obaidullah ordered him to be brought down from the pulpit. He was, therefore, seized and thrown down from the roof of the palace, as a consequence of which he met martyrdom. Anyhow Imam Husayn (P) continued his journey towards Kufa along with his small group. On the way he met Hur. Thereafter, he changed his course and pursued a path which led neither to Kufa nor to Madina so that he might think about the future line of action.
Just ponder over the events. In the first instance the Holy Imam went from Madina to Mecca and then proceeded to Karbala. His object was quite clear. It was to defend the true religion, reality and the Divine law and to seek Allah's pleasure. The method and the policy was also determined. Imam Husayn (P) knew that he should tread the path from which there should be no question of return. If on the way and even on the day of Ashura he said to the functionaries of Ibne Ziad that, if the people of Kufa did not wish that he should come to their city, he might be left alone so that he might return to the place from where he had come, there were some other aspects of this matter, because on the way the Holy Imam had said time and again that there was no return from the path which he was pursuing.
The Holy Imam was leaving the halting place called 'Qasr-e- Bani Maqata1'. No reply had yet been received to the letter which Hur had sent to Ibne Ziad and the position was not, therefore, clear as to what the final decision would be. Aqbah bin Sam'an says: I was near the Holy Imam. I saw him sleeping on the back of his animal of riding. Shortly after he woke up and said: "We are from Allah and we have to return to Him and all praise is for Allah, the Lord of the Worlds." He repeated these words thrice whereupon his son Ali Akbar stepped forward and enquired about the reason for it.
The Holy Imam said: My son! I went to sleep while riding and dreamt that the people of my caravan were going and death was pursuing them.
Do you know what Ali Akbar had said? He said: " Are we not on the true path?" The Holy Imam replied: "Yes, certainly we are". Thereupon Ali Akbar said: ""Then why should we fear death? We shall not abandon the true path till our last breath. We welcome death". Imam Husayn (P) needed persons of this caliber. Before reaching Nainavah and Karbala the Holy Imam said once again that he was going to meet death. This was also necessary so that the people might understand clearly that he had not come to acquire the ruler ship of Kufa and they might not say later that he had come on the invitation of the people of Kufa, but when he realized that it was not possible for him to occupy Kufa, his sense of honor was aroused and he preferred an honorable death to an abject life. It was not that he could not tolerate the bitterness of being deprived of rulers hip.
It was for this reason that he said again and again: "If you do not like my coming, I am prepared to go back. Do not think that my sense of honor has been aroused and life has become intolerable for me after being deprived of rulers hip and that I am now prepared to commit suicide. " He repeated this sentence again and again so that someone might not read the verse Don't endanger your life yourself about him.
For the true explanation and interpretation of the event of Karbala it is necessary that this sentence should remain in history and should be repeated again and again. By this means it is possible to understand all the minor events which took place during this period till the day of Ashura. You people should understand very clearly as to what the Holy Imam desired. In spite of all the alterations made by the enemy in the event of Karbala there is a lesson in the details which have come down to the succeeding generations, On the day of Ashura, after it had become known that 'fighting was inevitable, Imam Husayn (P) ordered, after arraying the troops, all the tents to be collected at one place. He also ordered sufficient quantity of fire-wood to be thrown in the ditch which had been dug at the back of the tents and put on fire so that the enemy might not attack from behind. Then he arranged his army consisting of seventy-two persons and established the right wing, the left wing and the center according to the military methods of that time. He also appointed the standard- bearers of the army.
While Imam Husayn (P) was arranging his army some foot- soldiers and horsemen of the enemy's army held mutual consultations and decided to attack the tents of the Holy Imam from behind. One of them, rather their ring-leader, was Shimr. When they came to attack according to the plan, they were surprised to see that a ditch had been dug and fire was burning in it. It showed that the Imam had made preparations for a fierce fighting. They were very much disappointed on account of the step taken by Imam Husayn (P). Shimr shouted: "O Husayn! You have not waited even for the Day of Judgment and. have prepared fire for yourself in this world, itself. These w6rds of Shimr were very painful for the supporters and well-wishers of Imam Husayn (P). Muslim bin Ausajah said to the Imam: "O my Master! Permit me to send this Villain to Hell by shooting an arrow from here. "
Please ponder over what the Holy Imam said in reply. He said: "No. I do not agree that fighting should be started by us. I wish that the world should see that I am following the Holy Prophet who fought all the battles for the defence of Islam. None should muster' up his courage to say that the Holy Prophet and his family tried to gain superiority through sword. I wish that the world should see that I have not started fighting. " Addressing Muslim bin Ausajah he said: "Do not shoot an arrow. Let them start fighting. Then he arrayed the troops once again and said thereafter: "Let me speak to these people in the first instance".
Then he mounted his animal of riding and proceeded towards the army of the enemy with great dignity Standing before the enemies he asked them with a loud voice to keep quiet and hear him. When all of them became silent and attentive the Holy Imam began his speech. Two or three sentences in his speech were very important. Firstly he said: '"0 people! If you do not recognize me, go and ask those amongst you who are acquainted with the family of the Holy Prophet. They will introduce me to you. You are aware that I am the son of the Holy Prophet." Just reflect as to why Imam Husayn (P) was introducing himself in Karbala on the day of Ashura. He did so lest some treacherous hypocrites should say later deceitfully: 'Ibne Ziad befooled and betrayed us. We thought that the man who came was someone else. If we had known that it was the son of the Holy Prophet we would not have fought against him at all. On the other hand we would have helped him.'
Gentlemen! Do not wonder at all at the point which I have mentioned before you. You must have seen very often how people distort facts while presenting them before others. In those days the means of communication were limited and people had very little knowledge of facts. All the means of communication were then in the hands of government and it was very easy to distort facts. Is it not true? Just see how Mu'awiyyah abused Imam Ali (P) in Syria! Then why wonder that Imam Husayn (P) feared that the same people might say later: 'Had we known that the traveler who had been invited was Imam Husayn (P) son of Ali (P) we would have sacrificed our lives to defend him.' This was the reason why Imam Husayn (P) introduced himself to them.
Then the Holy Imam said: "O people! You have come here to fight against me. Did you yourselves not invite me? What has happened to your invitation and what do you mean by con- fronting me? Have I committed anything wrong during this period which makes the shedding of my blood lawful? Have I killed anyone of you? After all why are you bent upon taking my life?" He said this, so that some dubious persons might not try later to explain away the action of the people of Kufa by saying that whoever rises against the government of the time is a rebel and it is lawful to shed his blood.
As regards the position of the Holy Imam vis-à-vis these people they themselves had called him. He, therefore, wanted to make them understand thus: 'It was you who invited me and I have accepted your invitation. It was you who said that Allah's religion was being trampled upon. I have, therefore, come here to defend Islam. Now how will you say that in the first instance you invited Husayn and pretended to be his supporters and then killed him in Karbala.' Are these the ways of historical decency?
These are some points about the event of Karbala which are instructive and worthy: of attention. I have said what I had to say. Now let us mourn the death of the martyrs of Karbala tonight. Let every one perform this task. The gist of what I have said so far is that all the Muslims and all the supporters and lovers of Imam Husayn (P) and all the followers of Islam should understand that conflict is unavoidable in life and effort should always continue. The most delicious and palatable effort is that which is made in support of truth and against falsehood. It is necessary to keep the thinking about truth alive and to try to enforce the law of truth.
You should understand it clearly that making effort is a brilliant Islamic tradition and if it is desired that we should succeed in our efforts our objective should not only be above any doubt but should also be clear and reliable, so that when this principle is presented before the people they should accept it and try whole-heartedly to achieve it and should not refrain from sacrificing their lives and property for it, when they are called upon to do so. It is also necessary that the policy is chalked out, keeping in view the conditions of the time, and a line of action should be adopted taking into account the needs of the time and place.
If all these things are kept in mind success is certain and Divine help will surely come to us. Allah says: Believers, if you make effort Allah will help you and make you steadfast. (Surah Muhammad, Verse 7)
In other words it means: If you sacrifice your lives and property in the path of Allah you should know that firstly you will acquire the prosperity and success of the faith and the world; and secondly you will become entitled to Paradise; and thirdly: You will get the thing which you like and that is the help of Allah and a speedy victory. Hence convey this good news to the believers. (Surah Saf, Verse 13).
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Author: Dr. Muhammad Ibrahim Ayati
