Sermon and The Pulpit (1)
Ustaz Murtaza Mutahhari
I seek refuge in the Hearer and Omniscient Allah from the accursed Satan. In the name of Allah, the Beneficent, the Merciful
The Beneficent (Allah) has taught the Qur'an (to Muhammad (P)). He created man and has taught him intelligible speech. The subject of todays speech is Khutba and the Pulpit'. As Khutba' also means speech, the subject of this speech is "speech" i.e. it is its own subject. In the literary sense delivering a speech is called oration. The logicians have mentioned five kinds of speech which are called the 'Five Arts' One of these is oratory.
This division has been made by Aristotle. This is not the occasion to narrate the history of oratory or to discuss what has been said about the technical merits of oratory. Some logicians have mentioned it in detail. A voluminous book can be prepared only if we take into account the details given in Avicennas' book 'Shifa'.
However, it is not proposed to discuss here these matters, because I wish that discussion should not take place only from the theoretical point of view. As the subject of our today's address is 'oration and the pulpit' and pulpit means speech on religious matters, our today's talk is about religious oratory and we are not concerned here with oratory in general and other kinds of speech. Today I wish to throw light on the relationship of oratory with Islam.
Oratory is connected with Islam in many ways. Firstly, oratory is an art and any art or craft can be used to strengthen a view or belief as well as to weaken it. As regards the difference between an art or a craft it is altogether a different matter.
If you go to Masjid-i-Shah in Isfahan and look at the Dome of Sheikh Lutfullah, you will see how art, craft and artistry have assisted religion i.e. how religious feelings and artistic talent have helped each other and how a religious slogan has assumed the shape of art and craftsmanship. Calligraphy is also an art. Exquisite Quranic writings e.g. the one written by Baysanqar in the hall of Maqsurah-i-Mashhad go to show how art and skill can become the means of strengthening religious feelings.
Oratory, too, is an art and a skill, and art and skill have their effect on the society and they are reckoned to be social factors; therefore, oratory is also one of the social factors. As a matter of fact no other art has as much effect on the society as oratory has. Hence, if you look at the art of oratory from this point of view, you will feel that this art, too, is related to it. Just as stone-cutters were born in Islam and stone-cutting flourished; glass-makers were born and glass-making flourished; floriculturists were born and mosaic and flower-work flourished, in the same way Islam nourished great orators in its lap. There were many amongst them who became known with the name of Khateeb (Orator).
You will observe that in the books on 'Asma-i-Rijal' (Names of Men) and in their Translations there have been many persons who became known as 'Khateeb'. One of them was Khateeb Razi, and another was Khateeb Basri. There were others who were called Khateeb Damishqui, Khateeb Tabreezi and Khateeb Hasfaki. There were persons who became famous as 'Khateeb' during their life-time or afterwards. Fortunately even today some great religious orators are present among us. The late Syed Jamaluddin Mghani, besides possessing other qualities, was a great orator. He brought about a revolution in Egypt by means of his speeches. He made the people weep not on account of anything but on their own deplorable condition. Islam has brought up some great orators. It has a history of its own. I only wanted to make a reference to it, because it is not possible here to go into details.
In any case oratory is also related to Islam in the same manner in which other arts are related. Islam has produced various kinds of artists and craftsmen and one group out of them consists of orators and poets.
ROLE PLAYED BY ISLAM IN THE ADVANCEMENT OF ORATORY:
The direct influence exercised by Islam on the progress and advancement of oratory is another aspect of the relationship between oratory and Islam. Islam not only influenced the art of oratory but also bestowed upon it a high position. Out of the arts which are associated with the language (i.e. poetry, writing and speaking) the Arabs were conspicuous in composing verses of highest merit. The Arabs are poets by nature. Before the advent of Islam also distinguished poets were present among them. The fact is that owing to their limited information they could express only limited ideas in their verses, but remaining confined to the ideas, which were within their reach, they wrote very good verses. In the field of oratory, however, the Arabs did not possess such excellence. Although we possess a large stock of verses pertaining to the Age of Ignorance, we come across very few specimens of their oratory. However, some of their specimens are available. As regards the third art, viz writing, no specimen is available. We do not have any book relating to the Age of Ignorance which may serve as an example of the method of writing of that age.
Islam developed all these three arts. The meaning of the verses expanded. If the verses of the period of Islam are compared with those of the Age of Ignorance considerable difference will be found between them from the point of view of vastness of ideas. As regards the field of oratory Islam brought about a great revolution in it. It was Islam, by means of which composition and compilation of books started.
There is a book named "Jamharut Khutba al-Arab". This compilation contains the orations of the Arabs relating to the Age of Ignorance and the period of Islam. If you glance at the orations of the Age of Ignorance, you will find that from the point of view of ideas they are very simple and unsophisticated. However, when you see the orations of the period of Islam you will find a sort of revolution. Out of the orations of the Age of Ignorance some sentences of Aktham bin Sayfi and of the renowned Arab orator named Qus bin Sa'adah Ayadi have been quoted, but you will observe that they are quite ordinary and unadorned. However, as soon as you enter the Islamic period and look at the sermons delivered by the Holy Prophet, you will come across a new manner of speech. In these sermons the ideas are different; various learnings are narrated; there is spirituality; there are social and moral problems and there is knowledge and wisdom, whereas in the orations of the Age of Ignorance no such things were present. Islam has developed all the three arts associated with the language. The Holy Qur'an itself is an excellent specimen of miraculous linguistics and eloquence and declares speech to be a blessing of the Almighty Allah:
The Beneficent (Allah) has taught the Qur'an to Muhammad (P). He created man and taught him intelligible speech. The very first verses which were revealed to the Holy Prophet of Islam related to pen and speech.
Muhammad (P)! Read in the name of your Lord who created (all things). He created man from a clot of blood. Recite! Your Lord is the most Honourable One, Who, by the pen taught man which he did not know. (Surah Alaq, 96: 1-4) As a result of this education not only a revolution took place in the art of oratory but the art of writing also flourished. It was not without reason that the Muslims invented things related to language and rules about the science of eloquence and rhetorics.
Furthermore, the Holy Prophet and the Commander of the Faithful are acknowledged to be the greatest orators of the world. This is not the occasion when I should quote some extracts from their speeches and compare them with the speeches made by the Arabs of the Age of Ignorance. The point on which I propose to speak today is that there is a very firm relationship between Islam and oratory and that relationship is that on a special occasion oratory has been made a part of faith. If you are asked as to which that occasion is can you tell it? Of course, there is an occasion when oratory also becomes obligatory like Prayers, Fasting, Haj, Zakat, Khums, etc. That occasion is Friday prayers. In Islam there is a weekly prayers which is called 'Friday prayers'. In Surah Jum'ah of the Holy Qur'an itself this prayers has been specially mentioned:
"Believers! on Friday when the Call for prayer is made, try to attend prayers (Zikr -remembering Allah) and leave off all business. This would be better for you if only you knew it. " All the Sunni and Shiah exegetists agree that here 'zikr' means Friday prayers.
What is Friday prayers? It is the noon prayers which is offered on Friday, but it is different from other prayers. Firstly noon prayers offered on all other days consists of four rak'ats but Friday prayers consists of two rak'ats only. As regards the reason for Friday prayers consisting of two rak'ats I shall mention it later. In any case there are only two rak'ats of -Friday prayers. The other thing is that it is obligatory to offer this prayers in congregation, but it is not obligatory to offer other prayers (i.e. dawn, noon, afternoon, evening and early night prayers) in congregation. The third thing is that when Friday prayers is offered at a place, it is obligatory for those living within a radius of two farsangs of that place to participate in the prayers, unless they are unable to do so on account of some valid reason. The fourth thing is that if Friday prayers is arranged at a particular place it is unlawful to arrange such prayers at another place which is situated within a radius of one farsang of the first place. There should be only one prayer.
What a magnificent prayers it will be if it is offered in this manner. For example, if Friday prayers is arranged In Tehran at the place where we are gathered at present and people belonging to places up to Shamiran In the north and up to the city of Ray in the south and up to a distance of twelve kilo- meters in the east as well as in the west (because two legal farsangs are equal to twelve kilometers) participate in that prayers and Friday prayers IS not offered anywhere else up to a distance of six kilometers from here, you can very well imagine what a large gathering it will be.
There are two rak'ats of this prayers instead of four because it has been said frequently in the Hadith and traditions and it is an established fact that in the Friday prayers which is offered in congregation, it is obligatory to deliver two sermons and these two sermons replace the other two rak'ats.
It is the same thing which I said i.e. in the religion of Islam there is an occasion when speech or sermon is a part of faith and a part of prayers. The Commander of the Faithful Ali (P) has said that the sermon itself is prayers. So long as the Imam delivers the sermon and does not dismount the pulpit, t4e people should listen to him quietly as if they were in the state of offering prayers. However, there are some exceptions also. For example, it is not obligatory that one should sit facing the Qiblah while hearing the sermon or that the Imam should face the Qiblah while delivering it. Anyhow the two sermons which are obligatory on this occasion are in place of two rak'ats of the noon prayers.
You will wonder at these Islamic orders, which you have not heard before or have heard very rarely and will ask as to what is the object of this Friday gathering and all its ceremonies. And you will wonder all the more when you learn that the main object of this gathering is hearing these sermons. You will realize from this how necessary and important these sermons are. They are so important that as soon as the- muezzin pronounces 'Takbir' it is necessary that every person, wherever he may be, and whatever he may be doing, should leave his work and hurry up for Friday prayers, and should first hear the two sermons and then offer two rak'ats of prayers. After this he is free. This has been mentioned by Allah in Surah Jum'ah in these words:
Believers, on Friday when the call for prayers is made, try to attend prayers (remembering Allah) and leave off all business. This would be better for you if only you knew it. When the prayers ends, disperse through the land and seek the favour of Allah. I may also mention that as regards the noon prayers the Azan is pronounced in the first instance at noon and then prayers is offered, but on Friday, , if it is proposed to offer Friday prayers, the Azan is pronounced before noon. What should be done is that Azan should be pronounced at such a time that both the sermons should be completed before the sun begins to decline.
As soon as the voice of the muezzin rises for Friday prayers buying and selling become unlawful. The Holy Qur'an says: "Leave off all business ". This is one of the indisputable orders of Islam. There is no difference of opinion between the Shiah and the Sunnis in this respect. If Friday prayers is offered at a place in the correct manner and Azan is pronounced, and a shopkeeper is sitting or standing near the weighing scales and a customer, for example, is purchasing cheese from him, and he (the shopkeeper) is cutting cheese with a knife, it is obligatory for both of them that as soon as they hear 'Allaho Akbar' they should suspend the transaction and hurry up to attend the prayers. i.e. hurry up to attend the prayers and leave off all business.
At that time buying and selling is unlawful. It is obligatory for the people to go immediately and hear the sermon. In Friday prayers there are two sermons and not one. After delivering one sermon the Imam sits down and remains quiet for a while. Then he stands up again and delivers the second sermon.
It has become known that the Friday sermons are so important that the main object of this gathering is to hear these sermons. As regards the contents of these sermons and speeches they should consist of the praise of Allah and thereafter greetings to the Holy Prophet and the Holy Imams, then preaching and some important matters which I shall explain later and then recitation of a Surah of the Holy Qur'an. This is the material prescribed by Islam for these sermons.
In order to understand how important the presence of the people in this gathering is, please ponder on the tradition according to which it is obligatory that the officials of the Police, and Jail Departments should bring the prisoners also along with them and provide them the opportunity to participate in this weekly general gathering. They should bring them in, their custody and should keep an eye on them so that they may not run away. In other words it is necessary that a prisoner should also be brought out of jail so that he may offer Friday prayers along with the congregation and may then return to his place.
Some formalities have also been prescribed for the Imam of Friday prayers. One of them is that he should wear a turban. It means that he should tie on his head a small scarf with two or three folds like the turban of the Holy Prophet. May Haji Rahim Arabab Isfahani live long.
It is possible that many of 'you may be knowing him. He is one of the greatest scholars of Jurisprudence, Usul, Philosophy and old Mathematics and has been the pupil of the late Jahangir Khan Qashqai. Like the late Jahangir Khan he also still wears a leather cap. In all other respects his dress is like that of other Ulema and his coat, cloak and appearance resemble theirs. The only difference is that he wears a leather cap. He has a firm faith in Friday prayers and himself leads Friday prayers in Isfahan. However, as the people do not take interest in Friday prayers it is not as splendid as it ought to be. When he comes for Friday prayers he wears a small turban i.e. a scarf with two or three folds.
I remember that when I met him in Isfahan in 1339 a reference was made to him of Friday prayers. He said: "I don't know when the Shi'ah will absolve themselves from the accusation that they have abandoned Friday prayers. All Islamic sects criticize us and reproach us from the religious point of view saying that we have forsaken Friday prayers." He wished that a few million humans might be spent on the largest Masjid in Qum and Friday prayers might be offered there in a befitting manner.
The other thing is that the Imam should be standing while delivering the sermon. The Holy Qur'an says: When they see some merchandise or some sport, they rush towards it and leave you alone standing. Say: "(Allah's rewards for good deeds) are better than merriment or merchandise; Allah IS the best Sustainer. " (Surah Jum'ah, 62: 11) i.e. the habits and customs of the Age of Ignorance still persist in untrained people. As soon as their eyes fall on merchandise or the sound of a drum reaches their ears they rush towards it and leave you alone standing. This verse refers to the following incident: One day while the Holy Prophet was delivering Friday sermon the sound of a drum was heard. This was a signal of the fact that merchandise had arrived. ,The people, fearing that the merchandise might be sold out, went away leaving the Holy Prophet standing.
The point to which it is proposed to allude by narrating this event is that 'they left the Holy Prophet standing' which means that he was standing while delivering the sermon. It is said that the innovation of delivering the sermon in a sitting posture was introduced by Mu'awiyyah. As regards the question whether the Imam (i.e. one who leads the Friday congregational prayers) and Khateeb (who delivers the Friday sermon) should be one and the same person or it is possible that the Khateeb should be one person and the Imam should be another, there is a difference of opinion about it. The majority of the Ulema believe that the Khateeb and Imam should be the same person. In fact according to some Ulema the foremost condition for a person being Imam of Friday prayers is that he should be able to deliver a sermon. In many traditions this thing has been narrated under the title of 'Imam-i-Yakhtab:
Another thing is that when the Imam stands up to deliver the Friday sermon he should lean on a sword, a spear or a staff and should deliver the sermon in that state.
In Friday sermon it is necessary that, besides praising Allah, remembering the Holy Prophet and the Holy Imams and reciting a Surah of the Holy Quran, the Khateeb should exhort and admonish the Muslims and narrate things which are necessary for them. In order to know what subject should be narrated in a Friday sermon we are guided by a Hadith. In the first volume of Wasail-ush Shiah ahadith has been quoted with reference to "Ila-Iush-shara'e" and " 'Uyun-ul-Akhbar ul-Riza" among the Hadith which are related to Friday sermon. This Hadith has been quoted from Imam Riza (P) by Fazal bin Shazan Nishapuri, who is one of our distinguished and reliable narrators. It has been said in this Hadith.
"The sermon has been prescribed for Friday, because Friday is a day of general gathering and on that day all persons should participate in this gathering.
" Allah has prescribed this rule so that the chief of the community may preach before the people and invite them to obedience to Allah and warn them against the evil consequences of sins.
"And he may also inform them as to what their spiritual and material interests demand and may tell them in what their welfare really lies. "Moreover, he (the Imam) should be able to tell the people what happens to the Muslims in the far off places." Different events take place in the world of Islam. Sometimes they are a sort of good news for the Muslims e.g. when Islam achieves a success or advancement. In that case it is proper that the people should be informed about it. And at other times the world of Islam meets a mishap. In that event also it is necessary that the Muslims should be aware of the condition of one another. For example they should know as to what happened to the Muslims in Palestine and at other places during the preceding week.
As regards the question as to why two sermons should be delivered and why one sermon is not sufficient and whether there is any difference between the two sermons this Hadith provides a reply to this question as well. Two sermons have been made obligatory so that in one of them Allah is praised and His Reverence and Greatness is mentioned and in the other the needs of the people are narrated, and they are properly advised and admonished. However, as the author of 'Wasail-ush-Shiah' has said it is not always necessary.
Today I have said all this in connection with discussion about 'Sermon and the Pulpit' to make it known that in Islam there is an order according to which sermonizing is treated to be a part of faith. As regards the question as to why it is not current among. the Shiah it is a different matter. I cannot understand as to why the conditions of this blessed and important prayers have been considered to be so severe that practically it has been abandoned and almost abolished.
I have to say one thing more and it concerns preaching.
There is some difference between preaching and oration. Oration is an art and it has a technical aspect. Furthermore, the object of oration is to rouse the sentiments and feelings in one way or the other. However, the object of preaching is to pacify the passions and its apparent aspect is to restrain the people from doing evil deeds and to warn them against their consequences. If we admit that the object of oratory is absolutely to convince, then preaching is also a kind of oratory .In any case the word 'preaching' is used when we employ those sentences whose object is to warn or restrain and subdue lust and anger where necessary. Raghib Isfahani says:
'Preaching means to restrain along with warning i.e. warning against the consequences.' Then he quotes the words of the famous linguist Khalid bin Ahmed who says: 'Preaching' is to remind the people of good deeds in such a way that the heart may become mild. Hence preaching is that speech which brings about tenderness of heart.
To restrain the people from selfishness, sensuality, usury and hypocrisy and to remind them of death, the Day of Judgment and the good or evil consequences of their deeds in this world and in the Hereafter is 'preaching'.
As compared with this there are many kinds of oratory. Sometimes its object is to rouse the people and to prepare them for fighting. Sometimes its object is political. Sometimes it is employed to impress the court of law. Sometimes it is used for religious and moral purposes. Sometimes it is used to build up the morale of the soldiers in the battlefield. Sometimes it is meant to inform the people of their political and social rights. Sometimes it is resorted to invoke pity e.g. the speech made by a lawyer in the court for the reduction of the punishment of a criminal or in connection with a mercy petition. Similarly at times its object is to arouse the religious and moral sense of the people. In our society preaching is more current than oratory, although as I have just said there are many kinds of oratory.
Perhaps it is because of this that our 'majalis' have mostly the aspect of preaching and the Friday prayers, the sermons whereof can have various aspects, has been abandoned by us.
The thing which still exists among us in the name of 'majalis-i-wa'z ' (meetings for preaching) commemorates the majalis which were established by the sufis. It means that a regular majlis should be arranged; some persons should assemble to hear and a person should address them in the capacity of a regular preacher and admonisher. Apparently it is a creation of the sufis. It was a good thing and later others also held such majalis. For centuries we have had books which have been compiled with the name of 'majalis-i-wa'z' e.g. Majalis-i-Sa'di, Majalis-i-Rumi etc. This was a good thing and later others also followed them. The Shiah gave currency to the majalis of the mourning of Imam Husayn (P) reciting "marsiyah"(Elegy). This, too, was a very good thing to do.
I think that as the 'majalis-i-wa'z' were originally started in imitation of the sufis and as sufiism is based on suppression of carnal desires and refining and purification of self, this subject is more in harmony with preaching. Although our Khateebs are not sufis, they also insist more on abstemiousness and abandonment of material desires.
Nehj-al-Balagha, which is a compilation of some sermons of the Commander of the Faithful AIi (P), contains different kinds of sermons. In it there are impressive preachings as well as zealous sermons. Sheikh Muhammad Abdohoo, the Grand Mufti of Egypt, has written a brief commentary on Nehj-al Balagha and its preface. In his preface he writes thus:
"When I began studying this book I came across different kinds of expressions in it, which impressed me very much. While studying this book I felt that after one scene another was coming: before my eyes. At times it seemed as if persons wearing hides of lions and leopards were ready to attack. I myself was so much impressed that I wished that I might go into the battle- field, shed the blood of the enemies and also receive wounds myself. Then I saw that the scene had changed. I was before a preacher who was making the hearts elegant and tender with his words and was bestowing purity and neatness on them. Then suddenly another scene appeared. I felt that a politician and a social reformer was speaking about the welfare of the people. At times it so seemed that an angel had stretched his hand from the celestial world and wanted to pull the people up to the heavens."
It is a fact that sermons of different kinds are found in Nehj-al-Balagha. They contain preaching and admonition as well as narrations about the Unity of Allah and cognition. Amongst them there are political sermons as well as epic sermons. Here I quote, as a specimen, a small extract from an epic sermon. The armies of Imam Ali (P) and Mu'awiyyah came face to face with each other in the Battle of Siffin. Imam Ali (P) was informed that Mu'awiyyah's army had advanced and occupied the watercourse and had stopped supply of water to them. The soldiers, therefore, sought permission from the Holy Imam to start fighting at once so that they might occupy the channel once again.
The Holy Imam said: "Wait. It is possible that we may be able to solve this problem by means of a dialogue." He then sent a letter to Mu'awiyyah through a messenger saying: "I have reached here but it is my earnest desire that instead of using arms we may resolve our differences by means of a dialogue. You have advanced and stopped the supply of water to my soldiers. It will be proper if you should order your men immediately to release water." Mu'awiyyah did not pay any heed to the matter. On the other hand he considered the occupation of the source of water supply to be a success for him. Amr bin 'As who was Mu'awiyyah's minister and counsellor said to him: "Issue orders (as desired by Ali (P" and do not cause him inconvenience. Ali (r) is not such a person that he would remain thirsty and would not use force. " But Mu'awiyyah did not agree with him. After the coming and going of messengers a number of times Imam Ali (P) was obliged to order an attack to be launched, so that Mu'awiyyah's soldiers might be pushed back.
This was the time to rouse the enthusiasm and sense of honour of the soldiers. With only three or four sentences Imam Ali (P) created such a zeal and enthusiasm among his men that within a short time Mu'awiyyah's soldiers had to retreat. Whenever I read those sentences my body begins to tremble. Those sentences are as follows:
"These people have initiated the fight and they want to attack you like a hungry beast falling on its prey." "Hence, there are only two ways: either you should endure abjectness, humiliation and retreat, or quench the thirst of your swords with the blood of these wretched devils, so that you may quench your own thirst with water." "The purpose of life lies in this that you should lay down your life for a righteous cause and should prevail over the enemy with success, and death lies in this that you live a disgraceful life." These sentences aroused the sense of honour of the soldiers of the Holy Imam's army, so much so that they pushed back Mu'awiyyah's men within a short time.
Now I wish to present as specimen one or two sentences out of the sermons of Imam Ali's beloved son Imam Husayn (P). Nowadays Friday sermons are not current among us, but by the blessing of Imam Husayn (P) orations and pulpits continue to exist. Sermons are delivered in other countries also but in our country religious sermons are based on the mourning majalis of Husayn bin Ali (P).
Abu Abdullah (P) followed in the footsteps of his magnanimous father in all matters, and his oratory, too, was of the same pattern. However, Abu Abdullah (P) did not get even as much time to address the people as became available to the Commander of the Faithful Imam Ali (P) during the period of his Caliphate. The brief opportunity which Abu Abdullah (P) could avail himself of in this behalf was during his journey from Mecca to Karbala and then during the eight days which he spent in Karbala. It was during this short period that his ability as an orator became conspicuously evident. The Holy Imam 's sermons which are available at present were mostly delivered during this period. The sermons of Imam Husayn (P) are an exact specimen of the sermons of his illustrious father. Their spirit is the same and the same meanings flow in them. Imam Ali (P) himself said: "The tongue is the tool of the spirit. If meanings do not descend on the tongue what can the tongue do? But if the meanings are flowing in the spirit the tongue cannot withhold them " He also said:
"We are the masters of speech. Its roots are connected with ourselves and its branches cast their shadows on our heads." The first sermon of Imam Husayn (P), which is a manifestation of perfect eloquence and is replete with, sagacity, bravery, high-mindedness and belief in the unseen, is the one which he delivered in Mecca before his departure for Karbala. In this sermon he announced his determination and incidentally declared: "Whoever has a feeling that I have a right cause before me can join me in my mission."
"Death has marked off the descendants of Adam in the same manner in which the sign of a necklace appears on the neck of a young woman. I am eager to meet my ancestors just as Yaqub (P) was eager to meet his son, Prophet Yusuf (P).
"Whoever is prepared to sacrifice his life for us and is ready to meet his Lord should accompany us. God willing I shall depart tomorrow morning." During the course of his journey he delivered a number of sermons, each one unique in its place. Here I want to remember his sermon on the night of Ashoora. As the day of ninth Moharram came to an end, a stern message was received from ibn-Zyad to finish up the matter. At that juncture Imam (P) sought respite for a night saying: " Allah knows that I want respite not to prolong my life for one more night, but for that I may pass the last night of my worldly life in prayers, and supplications. Allah knows very well how dearly I love these acts."
A nights respite was reluctantly granted. Imam Husayn (P) gathered his companions in a tent where water-containers were generally kept. Thus he addressed the gathering: 'I praise Allah from the bottom of my heart, whether there is ease or difficulty I praise Allah under all circumstances. O Allah! I praise you! You bestowed upon us Quranic knowledge and insight into religious matters. "
As he was speaking these words he was fully aware that he was surrounded by an army of blood-thirsty enemies, and that he along with his staunch companions would be mercilessly killed the next day. He knew very well that his wives and children would be taken prisoners by the ruthless enemies. But, his words reflect his poise and his confident spirit. Just ponder over his thankfulness to Allah! As he had knowledge that his difficulties were predestined he was carefree.
He was expressing thankfulness to Allah and praising Him. He was declaring that whatever were the conditions, whether it was happiness or grief, whether the circumstances were favourable or adverse, he was always grateful to Allah. His fondness for Allah was the same when he was under the patronage of his grandfather the Holy Prophet (P) and it was the same when his body was writhing on the hot sands of Karbala and his lips were dry with extreme thirst. He continued: "There were days when the Prophet of Allah was kissing my lips and I thank Allah for that, and there will come a day when these very lips will be hit by a staff and I shall be thankful to Allah at that time also, because He has destined it to be so. My position is not only that of infinite patience; it is also that of extreme thankfulness to Allah. "
The Imam then began to enumerate the graces of Allah one by one -the graces which are peerless. He expressed gratitude to Allah for the graces bestowed upon him and said: "I praise You O Allah that You graced my family with Prophet-hood and thus made it distinct. And, there is no position loftier and higher than prophethood! I praise You O Allah! that You taught us the exegesis of the Holy Quran and chose us for that knowledge. I praise you that you gave us insight into religious matters. If all the bounties of the world are put together, they can't compare with your grace that you chose us for the knowledge of the Holy Qur'an. Nothing can compete with the position that we have got through our physical and spiritual relationship with the Holy Prophet (P). And, all the bounties of the world combined cannot equal your grace that you have given me insight into the spirit and meaning of religion."
After this the Imam turned to his family men and companions thanking them for their unflinching loyalty and adherence. He said: "I have never seen a body of persons more loyal and faithful than my companions, and a family more loving and kind than my own family. May Allah grant you better recompense."
Let us now see the acme of renunciation! He permitted all his faithful followers and family men to leave him saying:' These fellows are bent upon killing me and they won't nurse grudge against any body if they succeed in killing me. You may take advantage of the darkness of night and go away." Saying this the Imam lowered his head so that anybody desiring to depart would not have to face humiliation. But his gallant companions were steadfast. Hazrat Abbas stood up and declared: "How can it be possible that we leave you amidst danger and mind our own safety? How can we face Allah if we do this? What answer may we produce before the Holy Prophet (P) if he enquires about you? Anyhow life is worthless if we lose you:'
After that Muslim ibn Awsja rose and said: "Can I leave you? No by Allah no! I shall continue to fight your enemies till I thrust the edge of my lance into their hearts and as long as I can hold my sword in my hand. Even when I am left with no weapon in my hand I shall continue to hit your enemies with pebbles and thus discharge my duty regarding you and that I may rightfully claim before the Almighty that I haven't budged from the duty which the Holy Prophet (P) had reposed in me. Even if it be so that I get killed and my corpse be burnt and the ashes be blown in the wind, and this process is to be repeated seventy times I won't leave you alone. To sacrifice life for you is earning permanent glory forever."
These were the talks that solaced the heart of Imam Husayn (P) and these were the true sentiments of his staunch followers! And there is no power and strength save with Allah the Most High, the Grand.
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Author: Dr. Muhammad Ibrahim Ayati
