A Brief Biography of Ali ibn Husain (A.S)

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A Brief Biography of Ali ibn Husain (A.S)

A Brief Biography of Ali ibn Husain (A.S)

Author:
Publisher: www.alhassanain.org/english
English

A Brief Biography of Ali ibn Husain (A.S)

Author: Muhammad Reza Dungersi. PH.D

TABLE OF CONTENTS

PREFACE 4

CHAPTER 1: IMAM ALI BIN HUSSAIN (A.S.): CHILDHOOD 6

INTRODUCTION 6

HIS BIRTH 6

HIS CHILDHOOD 6

CHAPTER 2: IMAM ALI BIN HUSSAIN (A.S.): ADULTHOOD 8

LIFE WITH HIS UNCLE IMAM HASAN (A.S.) AND HIS FATHER IMAM HUSAIN (A.S) 8

HIS RESPONSIBILITIES AS THE IMAM OF HIS TIMES 8

The Imam As Prisoner of War 8

IMAM ZAINUL ABIDIN (A.S) IN THE COURT OF IBNE ZIYAD IN KUFA 9

IMAM ZAINUL ABIDIN IN THE COURT OF YEZID IN SHAM (DAMASCUS) 9

IMAM ZAINUL ABIDIN (A.S) RETURNS TO MEDINA 11

CHAPTER 3: IMAM ALI BIN HUSSAIN (A.S.): LIFE IN MADINA AFTER THE TRADEGY OF KERBALA 12

THE PROBLEMS FAUNG THE IMAM TO CARRY OUT THE PREACHING OF ISLAM  12

HOW THE IMAM KEEPS THE MISSION OF ISLAM ALIVE WITHOUT ANGERING THE GOVERNMENT 12

Effect of The Imam's Approach To Preach Through Prayers 14

CHAPTER 4: IMAM ALI BIN HUSSAIN (A.S.): HIS CHARACTER AND PERSONALITY 16

GENERAL REMARKS 16

HIS PIETY 16

His Patience ("Sabr") and Forgiving- Nature 19

His Generosity 20

CHAPTER 5: SOME MIRACLES OF IMAM ALI BIN HUSSAIN (A.S.) 23

WHAT IS A MIRACLE? 23

The Miracles of Imam Zainul Abidin (A.S) 23

MIRACLE 1.24

MIRACLE 2 24

CHAPTER 6: IMAM ALI BIN HUSSAIN’S(A.S.): SERMONS, SUPPLICATIONS (DUAS) AND SAYINGS 25

INTRODUCTION 25

SERMONS 25

SUPPLICATION (DUAS) 26

Sahifa-E-Kamila 26

SAYINGS 26

A SMALL SELECTION OF HIS SAYINGS: 27

SELECTIONS FROM RISLAT-E-HUQUQ.28

CHAPTER7: IMAM ALI BIN HUSSAIN (A.S.): HIS FAMILY 29

HIS MARRIAGES 29

HIS CHILDREN 29

ZAID, THE MARTYR 29

PREFACE

In the late 50's and early 60's, when I was a madressa student in School Farze in Zanzibar-Africa, there was no such a subject as Islamic History on the madressa curriculum. Naturally, therefore, when I joined the teaching staff of the Huseini Madressa in Dar-es-Salaam Tanzania in early 80's and when I was subsequently assigned to teach Islamic History, I was at a loss, not knowing exactly what to teach.

Not that there was no syllabus for this subject. Rather, my main concern was the scope of the syllabus. For at the core of Islamic History syllabus was the study of the life of the Prophet (may peace be upon him and his progeny) and those of the other thirteen MASOOMIN from his progeny.

In my view, besides Yusuf Laljee's excellent book, KNOW YOUR ISLAM, there was no other simple but informative text that could be used comfortably by both the teachers and the students alike. Even then, the section on the life - history of MASOOMIN was rather sketchy in KNOW YOUR ISLAM.

Since those days, I have felt the need to compile brief teaching notes on the lives of our Twelve Imams (may peace be upon them all) with two objectives in mind: First, to focus on ali those areas of information, not exclusively historic, that would enable the learner to appreciate the complex situations in which our Imams lived and performed their duties as divinely appointed guides for the universe.

Secondly, to present this information in a style which has at its core the interest as well as the aptitude of the teachers and students alike. I found this task easy to conceive in mind, but very difficult to implement. Needless to say, I could accomplish little in this field until when I migrated to the U.S.A.

As luck would have it, at Huseini Madressa in New York, I was once more assigned to tteach Islamic History. For reasons I need not disclose them here, I found this task even more daunting than it was in Africa.

Fortunately, at this critical time when I was groping in darkness in search of suitable reaching text for my class, I was commissioned by Sayyyid Saeed Akhtar Rizvi, the Chief Missionary of Bilal Muslim Mission of Tanzania to write teaching -units encompassing the lives of our Twelve Imams (may peace be upon them) for the Correspondence Course of the Mission. To me this was Allah - sent bounty in two ways.

Firstly, this commission gave me courage and confidence that I hitherto lacked. Now I had the support of one of the most renowned Shia scholars of our times - Sayyid Saeed Akhtar Rizvi.

Secondly, I would not have to worry about searching for sponsors to finance the printing, the publishing and the circulation of my writings; the Bilal Muslim Mission of Tanzania would do that.

This unit and others to follow Me therefore the result of the initiative and complete support of Saeed Akhtar Rizvi, the administration of Bilal Muslim Mission of Tanzania and its old chairman Fidahusein Abdullah Hameer.

Both the substance as well as the style of this unit (and the ones to follow) have been overly simplified, to comply with Saeed Akhtar's advice that "We have to keep in mind that these units are meant for youths and not for scholars." All said and done, despite the maximum precautions that were taken to keep this unit free of factual or any other errors, if, however, some have remained uncorrected, the responsibility is mine.

May Allah forgive me for these unintentional errors and may He reward here and in the hereafter all those who have in one way or another, assisted me in the writing, the production and the circulation of this unit.

WASSALAMU ALAYKUM WA RAHMATULLAHI WA BARAKATUH.

MOHAMEDRAZA DUNGERSI. PH.D.

CHAPTER 1: IMAM ALI BIN HUSSAIN (A.S.): CHILDHOOD

INTRODUCTION

Imam Ali bin Husain (A.S), more known by his title Zainul Abidin than his actual name, is fourth Imam from the progeny of the Prophet Hazrat Muhammed (S.A.W.W). Like his father Imam Husain (A.S), his uncle Imam Hassan (A.S) and his grandfather Imam Ali (A.S) and the Prophet (S.A.W.W), he was a Masoom (He did not commit any mistake or sins).

HIS BIRTH

He was born on 5th Shaban (or on 15th Jamadi-ul-Awaal) 38 A.H. (658 A.D) in Medina (some historians say he was born in Kufa).

His father was Hazrat Imam Husain (A.S) and his mother was Hazrat Sheherbanu. She was a princess from Iran. She was the daughter of Yazd gard II, the last king of Pre-Islamic Iran. Thus he was called "Ibn Al-Khiyaratyn". or the son of the best two meaning: The Quraysh from the Arabs and the Persians from non-Arabs.

The Muslims, at the time of Umar Khattab, captured Iran in 21 A.H. The ruler, however, was able to run away from Muslims; later he was killed. Several years later his two daughter's, Sheherbanu and Gayhanbanu were brought as prisoners-of-war at the time when Imam Ali (A.S) was the Caliph of the Muslims. They were sent to Imam Ali (A.S) by his governor, Haris bin Jabir Joafi.

Imam Ali (A.S) freed the two sisters. The elder one Sheherbanu (who was also known as Shahzanan, Sulafa, Ghazala and Sheherbanuya) was given in marriage to Imam Husain (A.S). The younger sister was given in marriage to Muhammed bin Abubakr. Sheherbanu gave birth to Imam Zainul Abidin (A. S) where as Gayhanban gave the birth to Kassim, whose daughter was later married to Imam Mohammed Baqr (A.S).

After her marriage to Imam Husain (A.S), she became very pious. She was regularly praying and g Allah for having brought her to a house in which mercy of Allah was coming every second.

It is reported that once a maid in her house showed pity to Sheherbanu saying that it must have been very hard for her to live in the house of Imam Husain (A.S), she having first lived the life of princess of Persia.

Sheherbanu replied, "You should never talk like that for you do not know where I was and where I am now. I was in the Hell fire and I came to Paradise. I left the house of fire worshippers and came to the house of the worshippers of one Allah...".

Sheherbanu died a few days after giving birth to Imam Zainul Abidin (A.S). She was not present in Kerbala. Imam Zainul Abidin (A.S) was taken care off, as a child, by a maid whom he came to love and respect like his own mother.

HIS CHILDHOOD

When he was born, Imam Ali (A. S) was still alive and he remained in company of his grandfather for another two years. It is said that time and again Imam Ali (A.S) would hug him and say, "My son you are Zainul Abidin."

One day when Imam Ali (A.S) was praying, the young Zainul Abidin, who then was only one and half years old, started imitating his grandfather. He prayed the same way Imam Ali (A.S) did. On completing his prayers, Imam Ali (A.S) said, "How truthful was the Prophet when he said our young and our old are all the same, all being Muhammed." As a young boy till when he became 12 years of age, he spent a lot his time with his uncle Imam Hassan (A.S).

There after he stayed with Imam Husain (A.S) till 61 A.H. At the time of Imam Husain's martyrdom, Imam Zainul Abidin was a youth of 22 years. His childhood was not free from trouble. His mother died when he was only an infant. He lost the care and love of his grandfather when he was only two. As a young boy he saw the injustices that were done to his uncle Imam Hassan (A.S).

As a young boy of 12, he saw his Uncle's bier being hit with arrows. It must have pained him to see his Uncle's last wishes of wanting to be buried next to his grandfather, the Prophet (S.A.W. W), being unfulfilled. All these disturbed him and made him sad but, they never shook his faith in Allah. As a matter of fact, the incidents that we are about to describe show how peaceful he was in his mind and how strong his love was for Allah.

As a young boy, he showed great love and respect As a young boy for the sick people. Once, someone in his neighbourhood fell sick, Imam Zainul Abidin (A.S) spent a lot of his time caring and comforting him. When the sick man became well, he was so pleased with the young Imam that he wanted to pay him back in any way that the Imam wanted.

Ali bin Husain (A.S), and that he came for Hajj in this manner every year.

Imam Hasan (A.S that for the time Ali Bin Husain (A.S) stayed with him, though still only a child, he showed great love for prayers. He would get up in the midst of the night and pray till dawn.

CHAPTER 2: IMAM ALI BIN HUSSAIN (A.S.): ADULTHOOD

LIFE WITH HIS UNCLE IMAM HASAN (A.S.) AND HIS FATHER IMAM HUSAIN (A.S)

All the Twelve Imams who were the true successors of the Prophet were born Imams, they did not become Imams. They did not attend any school or centre of learning. Their knowledge was directly from Allah. However, there was certain training and information that an Imam got from his father and grandfather who themselves were Imams. In this manner Imam Zainul Abidin's life was influenced by three Imams: Imam Ali (A.S), Imam Hasan (A.S) and Imam Husain (A.S).

So far as his father was alive, Imam Zainul Abidin (A.S) spent significant part of his life in prayers and in service of human beings. He was the champion of the poor and the sick.

HIS RESPONSIBILITIES AS THE IMAM OF HIS TIMES

When his father, Imam Husain (A.S) left Medina for Iraq in A.H. 60, Imam Zainul Abidin went together with him. Because the world cannot survive even .for one atom of a second without the presence a "Masoom" Imam, Imam Zainul Abidin (A.S) could note join his farther and other male members of his caravan in becoming martyrs of Islam on the day of Ashura. Allah made a special for that. Imam Zainul Abidin (A.s) was very on the day of Ashura and he could not take part in the Jihad.

Even then, when his father, Imam Husain (A.S) came to visit him, Imam Zainul Abidin (A.S) requested his father to allow him, too, to give his life fighting in the way of Allah. Imam Husain (A.S) told him that for Islam he had a more difficult "Jihad" to fight than the one he was wishing to do at that time, namely taking responSibility of the womenfolk from the family of the Prophet and staying with them to Kufa, and then to Damascus and then return with them to Medina.

Truly speaking, for him, it would have been very easy to die on the battle field as a martyr than to be taken as prisoner of war and see all the insult and humiliations thrown on him and on the womenfolk of the house of the Prophet. However, he did what Allah wished him to do.

After the martyrdom of Imam Husain (A.S), the survival of Islam depended on Imam Zainul Abidin (A.S), and that also at a tender age of twenty two. He had a very hard job of letting the world know the mission of Imam Husain (A.S.) and exposing the evil intentions of Yezid and the Bani Umayyah. He had to keep the message of Islam alive and save it from being confused by the evil Bani Umayyah.

The Imam As Prisoner of War

Although the army of Yezid did not kill him because he was sick, they treated him very badly by putting him in heavy chains. As a prisoner, he was made to travel on the open back of a camel in burning sunshine from Kerbala to Kufa and then from Kufa to Sham (Damascus) - a distance of about 750 kilometres. Sometimes, he would be made to walk on the burning sands of the desert.

This was not all. Women and children belonging to the family ofthe Prophet, Hazrat Muhammad (S.A.W.W), too, were hand-cuffed and treated like they were slaves. The daughters of Imam Ali (A.S) and Hazrat Fatima (A.S) were treated worse than criminals, their Hijab having been taken away from them. A caller would accompany them introducing them to the passers by as "Those who had disobeyed the Muslim ruler, Yezid". They were then presented as prisoners, first to Ibne Ziyad in Kufa and then to Yezid in Damascus.

IMAM ZAINUL ABIDIN (A.S) IN THE COURT OF IBNE ZIYAD IN KUFA

Yezid's governor ofKufa, Ibne Ziyad, was known for his cruelty and his enmity towards Imam Ali (A.S) and his family. In order to show the people ofKufa how powverful he was, Ibne Ziyad asked how come Ali Bin Husain was not killed by Allah.

Any one else in the position in which Imam Zainul Abidin (A.S) was, would have kept quiet and bear the insult. But not Imam Zainul Abidin. As the Imam of the time he knew when it was proper for him to show the patience (Subr) of his uncle Imam Hassan (A.S) and when to show the bravery of his father, Imam Husain (A.S) and to face his enemies like a soldier. Without any fear, he replied Ibne Ziyad saying "I had another brother by the name .of Ali and he was martyred by being killed by your soldiers"

His short but strong reply was enough- to let people know what kind of liar and a beast Ibne Ziyad was. Ibne Ziyad became very angry by the young Imam's bravery. He ordered his soldiers to kill the Imam. Hazrat Zainab (A.S) challenged Ibne Ziyad, saying his soldiers would first have to kill her before they could get hold of her nephew, Zainul Abidin. She then took the Imam (A.S) in the fold of her arms. There was such an uproar in the court, all blaming Ibne Ziyad, that Ibne Ziyad could not do any harm to Imam Zainul Abidin (A.S).

But even then the Imam replied Ibne Ziyad saying, "Do you frighten me with death, O Ibne Ziyad? Don't you know that to be killed is our tradition and martyrdom is an honour from Allah?"

IMAM ZAINUL ABIDIN IN THE COURT OF YEZID IN SHAM (DAMASCUS)

Following the instructions of his master, Yezid, Ibne Ziyad sent Imam and the ladies and children of the house of the Prophet (S.A.WW) as prisoners to Damascus.

To show his power and to frighten others, Yezid treated these prisoners very badly. They were first taken from one bazaar to another. The women and children were tied by one rope and treated very badly. The Imam was to remember this incident for the rest of his life. With tears in his eyes he used to say "In Sham (Damascus) we were insulted and treated like we were slaves whose master was not there (to protect them)" They were then put in prison.

Yezid would regularly call Imam Zainul Abidin (A.S) to insult him in front of the public. On one such occasion, apreacher who was employed by Yezid went on the 'Mimber' (pulpit) of the Mosque and abused the Imam Ali (A.S) and his family.

When the preacher finished his lecture, the Imam turned to him and said, "Be ashamed of yourself, you evil speaker. With your words you have displeased Allah so as to please people". Then the Imam (A.S) asked Yezid to let him talk to the people. Yezid refused to do so. The people of Syria, however, forced Yezid to allow the Imam to go on the Mimber.

Once on the Mimber, Imam Zainul Abidin first praised Allah and His Messenger. After that the Imam gave along and very powerful speech letting the Syrians know the great position of Imam Husain (A.S) to Allah, and how evil Yezid and his family were. Part of the speech is summarised below: "O listeners I Allah has given us (Ahle Bart) six things which no one else has. He has given us special Wisdom, Patience, Dignity, Power of speech, Courage and Respect.

He gave us special benefit of belonging to the family of his Prophet. To us belong Hamza and Jafar. To us belong Asadullah (The lion of Allah, Imam Ali (A.S)). To us belong the leader of the youths of paradise (Imam Hassan (A.S) and Imam Husain (A.S)).

"Those who blow me, know me. Those who do not, then know that I am the son of Mecca and Mina. I am the son of Zamzam and Safa. I am the son of he who gave Zakat to the poor. I am the son of the best of those who have ever put on Ihram and performed ceremonies of Hajj. I am the son of he who was taken on the night journey from house of Allah to the Mosque of Aqsa and then to Miraj. I am the son of he who was taken around by Gibrael to the Lote-tree of the boundary (Sidratul Muntaha).

"I am the son of Muhammad Mustafa (S.A.WW). I am the son of Ali Al-Murtaza who fought the polytheists in the battle till they submitted to Islam and fought in the presence of the Prophet until his sword was broken and to whom Zulfikar was given. I am the son of he who had the honour to migrate twice in Islam. I am the son of Fatima the best women of the world...".

The effect of the speech was so powerful that everybody in the Mosque began to weep and to blame Yezid. Yezid was afraid that if the Imam continued his speech, there would be a revolution. At the same time Yezid could no more stop the Imam and get him down from the Mimber. He therefore ordered a "Muazzin" to give Azan, knowing that this would automatically cut the Imam's speech. But he underestimated the Imam , s bravery and intelligence. The Imam stopped his speech but did not get down from the Mimber.

When the Muazzin said " Allahu Akber" the Imam testified Allah's greatness. When the Muazzin said, "Ash hadu anna Muhammaddan Rasulullah", the Imam stopped the Muazzin from going any further. He then turned to Yezid and asked him.

"Tell me o Yezid, was Muhammad (S.A.W W) your grandfather or mine? If you say he was your grandfather it will be an open lie and if you say he was my grandfather then why have you killed his son and imprisoned his family? Why have you killed my father and brought his women and children to this city as prisoners?"

Yezid had no reply to give.

The effect of this was to turn Syrians against Yezid. Everyone of them now found out about Yezid's crimes that he had committed against the Prophet (S.A.W W) and his family. They began to blame him and ask for the release of Imam Zainul Abidin (A.S) and the womenfolk of the house of the Prophet. Yezid was now afraid that if he did not act fast his ruler-ship would be lost from him. He therefore freed Imam Zainul Abidin (A.S) and let. him return to Medina with full honour and respect.

IMAM ZAINUL ABIDIN (A.S) RETURNS TO MEDINA

Having spent not less than one year in the prison of Yezid in Damascus, Imam Zainul Abidin returned to Medina. On reaching Medina, he camped outside the town and let the people of Medina know that he was back. When people came to meet him, without fearing the governor of Kufa, he let people know of all the injustices that were done to the family of the Prophet.

Dressed in mourning dress, he sat on a chair and addressing the people of Medina, he said, "'Praise be to Allah at all times. He gave us strength to bear great hardships. A great loss has taken place in Islam. My father, Aba Abdillah, his dear ones and his friends have been killed. His women and children were taken as prisoners. My father's head was cut and put on the edge of a spear and paraded from one Islamic city to another.

"O people! We were treated like we were non- Muslims and Kafirs, although we had committed no crime or sin and had not in any way wronged Islam. By Allah! If the Prophet of Allah had ordered them to fight against us, they would still have done nothing more than what they did".

CHAPTER 3: IMAM ALI BIN HUSSAIN (A.S.): LIFE IN MADINA AFTER THE TRADEGY OF KERBALA

THE PROBLEMS FAUNG THE IMAM TO CARRY OUT THE PREACHING OF ISLAM

It will be recalled that Yezid had given the Imam his freedom to return to his home in Medina not out of love but out of fear. The Imam, therefore, was still not out of danger. The Imam, therefore, had to find out a way to preach the true message of Allah without appearing to be working against the government.

This problem became even more difficult as Muslims throughout the empire began to rise against Yezid. For example, Abdullah Ibne Zubair declared himself the ruler of Mecca. In A.H 63 the Muslims of Medina drove away Yezid's governor from Medina and appointed a man of.their own choice in hisplace.

To save his crown, Yezid turned to using force. He decided to kill anyone who opposed him. The Imam had to place himself in such a position that no one could say that he was also amongst those plotting to overthrow Yezid. Otherwise, the Imam would not be able to complete the mission of saving Islam from its enemies. He would either be imprisoned again or even be killed. Who would then be there to serve Islam the way Allah wished it to be served?

HOW THE IMAM KEEPS THE MISSION OF ISLAM ALIVE WITHOUT ANGERING THE GOVERNMENT

When martyrdom was necessary to keep Islam alive, Imam Husain (A.S) publicly opposed Yezid and gave. his life. When silence became necessary to keep Islam alive, Imam Zainul Abidin (A.S) retired in his house to serve Islam in the best way possible.

From A.H. 62 to A.H. 95 when he left this world, Imam Zainul Abidin (A.S) led a quiet life, preaching the Islam in two ways.

Firstly, he kept alive the message of Imam Husain (A.S) regarding Islam trough mourning. There was not a day that passed without the Imam crying in memory of his father Imam Husain (A.S) and others who gave their lives in Kerbala. He encouraged his followers also to regard it as their duty to remember the martyrs of Kerbala as often as they could.

The first time he entered Medina when returning from Damascus, he laid down the tradition of mourning for Imam Husain (A.S). He pitched a tent outside Medina and moUming dress he let the Muslims of Medina what was expected of them from then onwards.

A man by the name of Noaman went to Medina three years after the events of Kerbala. He saw the Imam standing near the grave of the Prophet weeping and complaining to the Prophet about the III-treatment that Imam (A.S) and the other members of the Prophet's family had received from the Bani Umayyah. The Imam (A.S) remained in this position until when he fainted and was then taken by his followers to his house.

Noaman went to Imam's house. Then asked the Imam what was the most difficult time he had to face in Kerbala and during his imprisonment to Kufa and Damascus. The Imam said, "A-Sham, A-Sham, A-Sham" and then explained that in Sham the family of the Prophet was treated like animals and presented to the court of Yezid like slaves.

In this way people of Medina were to see him mourning for his father from then till his death some thirty five years later.

It is reported that when the Imam saw water he would weep, remembering the thirst of the martyrs of Kerbala. When he saw a goat or sheep being slaughtered, he would ask the slaughter if he had fed the animal and given it water. On being assured that this had, indeed, been done, the Imam would weep, saying that his father and other martyrs of Kerbala were slaughtered hungry and thirsty of three days.

He held regular mourning session in his house. Those who attended these sessions would then be served with food in the name of his father, Imam Husain (A.S)

One day somebody told him. "O son of Allah's Messenger!. Up to when would you weep like this?"

The Imam replied "'O servant of Allah. Prophet Yakub had twelve sons but only one of them (Yusuf) was taken away form him, he wept so much and for such long that his eyes turned white, his head turned gray and his back was bent although his son Yusuf was still alive. Whereas I watched my father, my brother and seventeen members of my family being slaughtered all around me. How could my sorrow come to an end?".

Imam Zainul Abidin (A.S) through such mourning sessions let the world know the reason why it was necessary for Imam Husain (A.S) to sacrifice his life but not accept Yezid as the rightful ruler of the Muslims.

The plot of Yezid and his family of Bani Umayyah to destroy Islam was brought out in the open through the Imam's weeping for his father.

The second most important thing that the Imam did after returning from Damascus was to spend a lot of his time praying to Allah. His prayers were not only in the form of "Namaz" but also in the way of "Duas" or supplications.He would read these supplications and then teach them to his sons Hazrat Muhammad Baqir (A.S) and Hazrat Zaid. These supplications were later complied in a book called SAHIFA KAMILA.(The complete book).

This book is also known by other names such as SAHIFA SAJJADIA (the book ofSajjad; Sajjad being another name of Imam Zainul Abidin (A.S); Sajjad means one who spends a lot ofhis time in "Sijda"), or ZABURE ALE (PsalmsofthehouseholdofM ed). The SAHIFA as we know it, today is made of 54 Duas, 14 additional 'Duas' and 15 'Munajat'. Over and above the SAHIFA, there are many other supplications of the Imam which appear under different covers.

With the help of these 'Duas', Imam Zainul .Abidin (A.S) taught Muslims not only how to pray to Allah but also what is the essence of Islam. Also the major elements of religion are contained in these Duas. Moreover, the Duas teach us who Allah is and who the Prophet is and what kind of life we should lead. For example, in the Dua called "AKHLAQ" (The excellence of character), the Imam looks at different types and qualities of behaviour which make a man's character and personality, and tells his followers to have those qualities.

The Dua also teaches how Muslims should link themselves with the house of the Prophet, the Ahlul-Bayt. These ideas, if preached in any other form, would without and doubt, invite the government of Bani Umayyah to put the Imam in trouble. But who would complain if the Imam addressed his creator, Allah using "Duas"?

In this way through mourning for his father and praying to Allah, Imam Zainul Abidin (A.S) kept the true message of Allah alive from the evil-minded Bani Umayyah.

Effect of The Imam's Approach To Preach Through Prayers

The greatest result of the Imam's decision to lead a quiet life was: the government became sure that he was not going to be dangerous to them. They, therefore, left him alone. For example, when Muslim bin Aqaba attacked Medina in A.H. 63, he did no harm to the Imam. Whereas Muslim showed complete disrespect for the Mosque of the Prophet, he did no harm to Imam Zainul Abidin's house. Those who sought shelter of the Imam's house also remained safe from the army's cruelties. In fact Muslim Bin Aqaba called Imam to his headquarters and treated him with courtesy and respect.

All this was because the Imam (A.S) had shown no sign of wanting to overthrow the government. What the government failed to understand was that Imam Zainul Abidin (A.S) was establishing the foundations of truth which would, in future, provide strong basis of Islam which would live for ever.

By being left on his own, not only did Imam (A.S) widened the horizons of Islam, but al so found a place for himself to let the Muslims community see for themselves who truly was the representative of the Prophet.

This was a very important job to be done by the Imam. This IS because the rulers of his time Yezid, Marwan, Abdul Malik bin Marwan and Walid bin Abdul Malik all lead very un-Islamic lives yet they presented themselves as the representatives of the Prophet (S.A.W.W). The presence of the Imam was a continuous lesson for Muslims. The Muslims could compare the excellent life of the Imam with that of the rulers and decide for themselves who was the true successor of the Prophet and therefore the leader of the community.

The effect of the teaching and the pure life-style of the Imam was such that he came to be regarded as an excellent person and an authority of the religion of Islam. At his time, there were seven scholar in Medina who were called ""The seven lawyers of Medina", and who were considered to be the best authorities on Islamic traditions and law. Imam Zainul Abidin (A.S) was not only one among these seven scholars, he was the best of them all.

One of these seven lawyers called Said bin Al -Musayyab considered the Imam with highest respect: the respect that a lesser pe son shows to a higher person. Another very famous and knowledgeable lawyer, Al-Zuhri, gave the title of Zainul Al Abidin to the Imam!.

Sufyan Suri says that he once asked Zuhri as to why he always called the Imam by the name of Zainul Abidin. Zuhri replied: "On the Day of Judgement a caller will say. Where is Zainul Abidin? Then Husain's son Ali, will come forward."

By the time the Bani Umayyah realised the wisdom of Imam Zainul Abidin's approach to establish Islam through the memory of his father and prayers of Allah, it was too late. Without the knowledge of the government the Imam had raised his position in the Muslims community so high that none of the rulers could reach, with all their wealth and power. The following incident illustrates this point very well.

Hasham, the Bani Umayyah prince, went to Mecca for pilgrimage. After completing his Hajj he wanted to kiss the "Hajare Aswad" but there was such a big crowd that he could not reach there. He was therefore waiting for the crowd to decrease so that he could then get near "Hajare Aswad". With him were standing his royal attendants.

Then came a person dressed in simple clothes. He was approaching the Kaaba very slowly when the crowd saw him they all scattered, making way for him. The man slowly and with ease went round the "House of Allah" (Kaaba) seven times, kissed the "Hajare Aswad" and went away Hasham, the prince of the Muslims empire, could not believe what he saw. wasn't he the prince? Why had he to wait and a stranger be shown such respect? Who was he after all? He asked his attendants who the stranger was that he should enjoy such a respect with people that even the prince could not.

The attendants said they did not know who the person was, though they knew very well that the person was Imam Zainul Abidin (A.S) but were afraid that if they said the truth Hasham would be offended.

However, the famous poet Farazdaq, who was being paid by the king to write poems in praise of the royal family could not keep quiet. He read long poem in praise of Imam Zainul Abidin (A.S) the most important part of which is ...

"..This is Ali (Bin Husain) whose parent is the Prophet, This is the son of Fatima, if you do not know who he is.

Whoever recognizes his God knows also the greatness and importance of this man, Because the religion has reached the nations through his house."

Hisham burned with jealousy. He got Farazdaq in prison for praising the Imam (A.S).

When the Bani Umayyah rulers realised their mistake they decided to kill the Imam. By the instructions of Walid Bin Merwan, the governor of Medina poisoned the Imam (A.S). The Imam (A.S) died from this poison on 25th Muharram A.H 95 (A.D. 713).

Surah al-Jathiya, Chapter 45, Verses 1 - 22

(The Kneeling)

Section (juz’ 25)

Number of Verses: 37

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Chapter was revealed in Mecca. The designation of the Chapter is taken from Verse 28 in which the word jathiya denotes kneeling. God Almighty is described as the Omnipotent (al-’Aziz) and the Wise (al-Hakim) in the opening and closing Verses of the Chapter.

The subject matter of the Chapter includes the Greatness of the Qur’an, arguments substantiating Divine Unity, refutation of materialistic views, history of some ancient peoples, warning to the astray, encouragement to forgiveness, and allusions to the depictions of resurrection.

The Merit of Reciting the Chapter

According to a Prophetic tradition,

“God Almighty will conceal the defects of whoever recites Surah al-Jathiya and will turn his fear into serenity1 .”

Surah al-Jathiya - Verses 1-3

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

حم

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ

إِنَّ فِي السَّمَاوَاتِ وَالْأرْضِ لَآياتٍ لِلْمُؤْمِنِينَ

1. Ha Mim.

2. The revelation of the Book is from Allah, the Omnipotent, the All-Wise.

3. Verily, there are signs for the believers in the heavens and the earth.

Allah is All-Wise.

His Book is full of Wisdom2 .

His Messenger is the instructor of Wisdom3 .

His Book and Creation are manifest, though the God fearing solely benefit from His Book.

“It is Guidance for the God fearing”4 .

The creation may merely remind believers of their God.

The Holy Qur’an constitutes the commonly used letters of alphabet and it was revealed in time.

Revelation of the Book and the Law are among the greatest Divine Bounties. As a consequence, it precedes the creation of the heavens and the earth (tanzil al-kitab

“Revelation of the Book”).

In the first place, specification of the position of the Holy Qur’an should precede Its Instructions in the manner of promulgation.

The textual content of the Qur’an is impervious to alterations, since it is revealed by God.

Ha Mim is the Name of the Chapter. It is narrated from Ibn ‘Abbas that Ha Mim is the greatest of Divine Names. The Name alludes to the Divine Names beginning with Ha or Mim, e.g. the Praiseworthy (Hamid), the Clement (Halim), the Living (Hayy), the Truth (Haqq), the Wise (Hakim), the Arbitrator (Hakim), the Protector (Hafid), the Guardian (Hafid), the Ruler (Malik), the Glorious (Majid), the Honorable (Majid), the Beginner (Mubdi’), the Returner (Mu’id), the Exalted (Mu’izz), the Vigilant (Muhaymin).

It is also said that Ha Mim is an oath by Divine Clemency and Sovereignty, viz. I swear by My Clemency and Sovereignty that I shall not chastise those sincerely uttering ‘There is no god save Allah.’

Some say that Ha and Mim are the two middle letters al-Rahman (“the Merciful”) and the name of Muhammad (S) alluding to the secret known by God Almighty and his Friend, Muhammad.

There are other justifications for these two letters; however, since the letters of alphabet in the openings of a number of Qur’anic Chapters are, as it is well known in Islamic sources, among ambiguous Verses (mutashabihat) whose knowledge is with God Almighty and

“those firmly rooted in knowledge” (rasikhun fi al-’ilm).

The word tanzil is an infinitive used ad hoc as a past participle denoting an oath regarding the revelation of the Qur’an by God, the Omnipotent, the Dominant, the Wise, and the Beneficent through Whose Everlasting Will has established everything in order out of Wisdom such that the system of creation is flawless.

According to exegets, the following Verse is substantiated by the fact that when theoretical sciences may not be proved through the five senses, i.e., any matter beyond the domain of the senses should be proven through either apriori demonstration, viz. from cause to effect, or aposteriori demonstration, viz. from effect to cause.

Since Divine Existence is Supernatural, i.e., beyond perception, unintelligible, and without cause, it is the cause of causes not necessitating apriori demonstration. As a consequence, His Existence maybe proved merely through aposteriori demonstration, viz. the perceiver should become aware of and attain certitude from effect to cause and believe in His Attributes of Glory and Beauty.

Therefore, many a Qur’anic Verse prove the Existence of the Creator and attainment of certitude through the existence of the heavens and the earth.

The blessed Verse denotes that whoever, if not a materialist, has a holistic view of this vast world and the system of cosmos like the levels of heavens and the earth and the revolving confirms the truth of the former view and believes in the Omniscient and Omnipotent God, the Creator, the fountainhead of creation and the Governor and Instructor of the world.

The existence of the world serves as the indubitable argument for the Existence and the Attributes of God Almighty. It is common sense to know that any building requires a builder, any created entity requires a creator, any moved entity requires a mover, and any composite entity requires a composer. All superior and inferior creatures serve as signs for believers.

Therefore, it is sufficient for the attainment of faith and belief in the Existence of the One God to have an open and enlightened mind and know His Omniscience, Omnipotence, and Wisdom through meditation on the heavens and the earth. There would be no need for philosophical arguments, even if we happen to be unaware of the manner of composition, the chain of causality, and the perfect harmony among heavenly bodies and other creatures.

“Signs for believers”

particularly denotes believers since the eyes of their hearts are open, but concupiscence has blinded those of non-believers, depriving them of perceiving the rays of light emanating from Divine Existence illuminating the worlds and rendering their eyes of the heart incapable of perceiving such light.

Surah al-Jathiya - Verse 4

وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ لِقَوْمٍ يُوقِنُونَ

4. And in your creation, and what He scattered [in the world of existence] of moving [living] creatures are signs [of Divine Omnipotence] for people who have faith with certainty.

All existence is the book of knowing God. In this vein, the heaven, mankind, and the animal world may render us assistance towards achieving one single goal. The creation of heavens, the earth, and living creatures lies on one scale and that of man on the other. Making mention of man independently and prior to other living creatures is worthy of note.

The existence of heavens and the earth are referred to in the preceding Verse, but the Verse in question regards the creation of mankind and all living creatures of the world as signs for believers who have attained to certitude, since the level of the latter stands above that of faith; knowledge of certitude (‘ilm al-yaqin) is inferior to essence of certitude (‘ayn al-yaqin) and the latter is in turn inferior to realization of certitude (haqq al-yaqin).

Besides signs upon the horizons, the Verse in question treats of signs upon the soul saying:

“And in your creation and what He scattered [in the world of existence] of moving [living] creatures are signs [of Divine Omnipotence] for people who have faith with certainty.”

According to a well known narration attributed to the Commander of the Faithful, ‘Ali (as), man is the microcosm embracing the macrocosm. His qualities constitute an admixture of the qualities shared by all living creatures and the diversity of his creation is an extract of all the accidents of the world.

The structure of a human cell is as enigmatic as that of an industrial metropolitan city and the creation of one single hair whose various characteristics have been discovered by science may serve as a great Divine Sign.

Thousands of kilometers of veins and vessels some of which are extraordinarily delicate and thousands of kilometers of commissural fibers of the nervous system and the manner of their interrelation with the highly complicated, enigmatic, and powerful brain system and the functions of each and every internal bodily organ and their strange harmony at the time of emergencies and the strong immune system against external bodies demonstrate the greatness of Divine Signs.

Besides mankind, hundreds of thousands of living creatures from microscopic living beings to huge animals with totally diverse characteristics and structures, one of which may be the subject of lifelong research for many a scientist, bear testimony to Divine Signs.

In spite of the fact that thousands of books have been authored on the mysteries surrounding their creation, human knowledge is still quite limited. Each of these creatures serves as a sign of the Creator’s Infinite Knowledge, Wisdom, and Omnipotence.

What is the reason lying behind the fact that many individuals witness such signs for decades but they are totally unaware of them? The Holy Qur’an provides an answer to the question: these signs are for seekers of faith and certitude and those who think.

They are for those who have opened their hearts and are thirsty for certitude and knowledge. Such people do not fail to notice the slightest movement and the tiniest being, rather ponder about them for long hours, thus transcend towards God and the Book of knowing the Creator, spending their time in devotions and supplication, brimming the goblets of their hearts with the wine of love for God.

Surah al-Jathiya - Verse 5

وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَمَا أنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأحْيَا بِهِ الْأرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ

5. And in the alternation of night and day and the provision [viz. rain] that Allah sends down from the sky and revives therewith the earth after its death and in the turning about of the winds are signs for a people who understand.

The book of existence abounds in diverse signs the understanding of which requires intellection. Following an enumeration of three Bounties, viz. light, water, and air, each of which play a significant role in the life of mankind and other living beings and serve as a Divine Sign, the Verse goes on to say that

“in the alternation of night and day and the provision [viz. rain] that Allah sends down from the sky and revives therewith the earth after its death and in the turning about of the winds are signs for a people who understand.”

The question of the order of ‘light and darkness’ and the alternation of night and day each of which substitutes the other with a precise pattern are well calculated and astonishing. If day time were permanent or too long, the temperature would increase to the extent that all living beings would burn. If the night were everlasting or too long, all living beings would freeze to death!

The word ikhtilaf may not denote alternation but the same difference in the length of nights and days in different seasons of the year through which man may benefit from the produce, rain, snow, and other bounties.

Interestingly scientists say that despite the differences in the length of night and day in different altitudes and longitudes, a calculation of the days of the year demonstrates that the sun shines equally on each and every point!5

Secondly, mention is made of rain, the heavenly life bestowing element regarding the delicacy of its nature and its reviving force is indubitable. It is a sign of life, freshness, and beauty. The fact is that water constitutes the main constituent element of man, many animals, and plants.

Thirdly, mention is made of winds turning around and moving the air which is full of oxygen, making it available to living beings. Winds move the dioxide polluted air to be purified on plains, forests, and deserts. After being purified, the wind moves the fresh air to cities and habitats.

It is a source of wonder that animals and plants precisely function in opposition to each other, i.e., the former takes oxygen and emits carbon dioxide and the latter functions vice versa so that equilibrium may be maintained in vital system and the air supply of the earth may not come to an end through the passage of time.

Furthermore, winds pollinate plants and scatter seeds in different lands, help pastures and forests grow, make waves in oceans, waves that invigorate the seas and purify water from putrefaction and decay, and make ships sail in oceans.6

Surah al-Jathiya - Verse 6

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ

5. These are the Ayat (‘Verses; signs; proofs, evidence’) of Allah which We recite to you with truth. Then in which speech after Allah and His Ayat will they believe?

Those listening to Divine Ayat but do not heed Guidance, suffer from complications, but Divine Ayat are true and evident.

In this Verse, God Almighty addresses His Messenger, Muhammad (S), saying that when disbelievers do not believe in these evident Ayat revealed to you in truth from the springhead of Divine Glory in conformity with logical principles, common sense, and human nature, they will not believe in the words of prophets and their scriptures nor in the sayings of ancient sages.

It demonstrates that the Qur’anic Verses are so unchangeable and consistent with pure nature; they have made evident the path of guidance for people that there is no room for denial or objection for anyone. One unaffected by such evident proofs may not be influenced by any true word; rather such an individual has lost his pure human nature.

Surah al-Jathiya - Verses 7-8

وَيْلٌ لِكُلِّ أفَّاكٍ أثِيمٍ

يَسْمَعُ آيَاتِ اللَّهِ تُتْلَی عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِراً كَأنْ لَمْ يَسْمَعْهَا فَبَشِّرْهُ بِعَذَابٍ ألِيمٍ

7. Woe to every sinful liar.

8. Who hears the Verses of Allah being recited to him, yet persists arrogantly as if he heard them not. So announce to him a painful torment!

The present participle affak derived from ifk denotes “one who tells many lies.” Athim derived from ithm signifies “one who is very sinful.”

Wayla, recurring in the Qur’an 27 times is used in the sense of “woe to,” this word too refers to intellectual traitors who author false claims and attribute them to God;

(“Then woe to those who write the Book with their own hands and then say, ‘This is from Allah,’”)7 .

It also denotes those who do wrong in their business transactions, like

“Those who give less in measure and weight”8 .

The word Wayla refers to ideological deviants, such as disbelievers9 and polytheists10 and also to slanderers and backbiters11 .

Divine Chastisement is consistent with the offenses committed. One who hears the words of the Prophet (S) but ignores them and as such offends him will be chastised by a severe torment and that of one who slanders others mockingly will be punished by a humiliating torment.

According to some exegetes wayla used in the sense of ‘woe’ connotes warning to very sinful liars. Some have also said that it is the name of a well in the lowest level of the hell and the dwelling place of disbelievers and the damned in the sight of Allah.

It is also said that the antecedent of the pronoun of yasma’u “hears” is Nadhr ibn Harith;

“Who hears the Verses of Allah recited to him, yet persists with arrogance as if he heard them not. So announce to him a painful torment!”12

Whoever might be the antecedent of the pronoun, the Verse refers to anyone ignoring the Qur’anic Verses as Divine Revelation for whom severe punishment is in store.

It is worthy of note that the word bishara is used in the sense of good tiding; however, it had hoc signifies Divine Retribution that is in store for disbelievers, as if the good tiding for contesters is the warning of torment.

Surah al-Jathiya - Verse 9

وَإِذَا عَلِمَ مِنْ آيَاتِنَا شَيْئاً اتَّخَذَهَا هُزُواً اُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ

9. And when he learns something of Our Verses, he makes them a jest. For such there will be a humiliating torment.

Since humiliation lies in offense, the mockers’ chastisement is a humiliating torment. The blessed verse makes mention of another blameworthy quality of the arrogant and begrudging disbelievers. They not only ignore Divine Verses but also react against them through slander and mockery. A humiliating torment is in store for such people.

As mentioned above, chastisement should be consistent with the wrong deed. Humiliation is the recompense for humiliation. Disbelievers such as Abu Jahl and Nadhr ibn Harith upon hearing Qur’anic Verses, not only ignored them but also engaged in mockery and slander and attributed untrue qualities which were worthy of themselves to the Prophet (S); hence the severe and humiliating torment in store for them.

Surah al-Jathiya - Verse 10

مِنْ وَرَائِهِمْ جَهَنَّمُ وَلا يُغْنِي عَنْهُمْ مَا كَسَبُوا شَيْئاً وَلا مَا اتَّخَذُوا مِنْ دُونِ اللَّهِ أوْلِيَاءَ وَلَهُمْ عَذَابٌ عَظِيمٌ

10. Before them there is Hell. And that which they have earned will be of no profit to them, nor [will be of any profit to them] those whom they have taken as protectors) besides Allah. And theirs will be a severe torment.

Mundane property will be of no avail on the Last Day. It is merely attending to Hellfire that may serve as the best means of abstaining from arrogance and persistence in committing sins.

This blessed Verse explicates

“humiliating torment”

(‘adhabun muhin) as

“Before them there is Hell.”

The phrase Min wara’ihim jahanamu literally means “there is Hell behind them,” though the hell is before them and it is in store for them. It may connote that they turn to mundane affairs ignoring Divine Retribution. According to a common expression, man ignores certain things.

The Holy Qur’an says:

“They love the transient life and disregard the severe Doomsday.”

The Verse further says that if they suppose that their abundant wealth, idols, and false deities may solve their problems, they are in sheer err since:

“whatever they gain nor protectors from whom they sought succor may never rescue them from Divine Retribution”

and as there is no way out, they will have to taste Divine Wrath

“and there is a severe torment in store for them.”

They paid no heed to Divine Verses and Signs and God increased their torment. They were arrogant and Divine Retribution fell into their share. The torment is quite severe, everlasting, and humiliating and deeply affects the sinful. Undoubtedly, committing mortal sins before God will lead to severe Divine Retribution.

Surah al-Jathiya - Verse 11

هَذَا هُدی وَالَّذِينَ كَفَرُوا بِآياتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِنْ رِجْزٍ ألِيمٌ

11. This [Qur’an] is guidance and those who disbelieve in the Ayat (signs, proofs, Verses) of their Lord, for them there is a painful and awe inspiring torment.

The word rijz denotes anxiety and may connote rijs (“filth”). The Verse may connote that disbelievers are being chastised by polluted and disgusting material.

The demonstrative pronoun hadha

(“this”)

refers to the Quranic Verses revealed to the Prophet (S) for the guidance of mankind. Those who were not guided by the Qur’an, but persisted in their disbelief and underrated the Divinely Revealed Verses for their guidance and attainment of felicity shall taste torment and chastisement.

Surah al-Jathiya - Verse 12

اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

12. It is Allah Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful.

Divine Acts are Purposeful, Wise, and Fruitful for mankind. The seas and other natural phenomena are under Divine Sway.

Even though

“By His Command”

is Divine Bounty and Mercy, but man has to make attempts to attain to them;

(“that you make seek of His Bounty”).

Divine Essence reminds man with Its Infinite Grace to behold! Know thy God, and know that your Lord is He Who has subjected to you boundless seas abounding in waves such that by Divine Command ships may easily sail in them and thus benefit from Divine Bounty and Mercy. He is also reminded that he may express his gratitude if he remember Divine Bounties.

Surah al-Jathiya - Verse 13

وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأرْضِ جَمِيعاً مِنْهُ إِنَّ فِي ذَلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ

13. And He has subjected to you all that is in the heavens and all that is on the earth. It is all a favor and kindness from Him. Indeed there are signs in it for a people who think deeply.

All creation is available for man’s use and the harmony of the constituents of existence solely indicates Divine Oneness. The Blessed Verse in question reminds mankind that whatever exists in the seas, heavens, earth, and heavenly bodies have been subjected to them for their creation, sustenance, and welfare. Each and every element of this organic whole has its own specific function.

Upon perceiving the great and remarkable system of the world, the wise study the system and immediately submit to Divine Will and accept that the immense wheels of creation are incessantly revolving, the sun and the moon shine, the stars ascend and descend in their specific manner, the earth, resembling a cradle, gently rocks, constituent elements despite inconsistency and contrariness stay in harmony for a specific span of time specified in the system of creation subject to Divine Command regarding genesis and function to sustain human life.

The wise do not regard such enormous creation to no avail, but maintain that it leads to a great purpose and benefit. Upon scrutiny it seems that its greatest benefit is the enigmatic creation of mankind who becomes existent ex nihilo, becomes perfect from imperfection, prepares himself for everlasting life.

To demonstrate man’s superiority over all creatures, it would suffice to know that all archangels were commanded to prostrate before him and many an angel were subjected to manage the affairs of man such that he may avail himself of them.

“Cloud and wind, moon and sun move in the sky

That thou mayest gain bread, and not eat it unconcerned.

For thee all are revolving and obedient.

It is against the requirements of justice if though obeyest not.”

As mentioned above, man’s perfection and dignity depend on his intellection and knowledge.

According to a Prophetic tradition,

“one hour spent on thinking is better than sixty years of devotions.”

As per another tradition,

“one hour spent on thinking is better than one year of devotions.”13

It is evident that the difference between the traditions concerning thinking lies in the types and hierarchies of thinking, i.e., the thought concerning devotions is meritorious and praiseworthy in its own right, but it may not be compared with that regarding Divine Attributes and Acts. The latter is superior to the former. True submission to Divine Will depends on the accurate understanding the subject of worship.

As a consequence, the dependent clause li-ya’budun attested in 51:56:

(“And I created not the jinn and mankind except that they should worship Me [alone]”)

is interpreted by scholars as li-ya’rifun denoting “getting to know.”

Surah al-Jathiya - Verse 14

قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لا يَرْجُونَ أيَّامَ اللَّهِ لِيَجْزِيَ قَوْماً بِمَا كَانُوا يَكْسِبُونَ

14. [O Prophet] say to the believers to forgive those [i.e., leave them to God] who hope not for the Days of Allah [viz. the Last Day], that He may recompense people, according to what they have earned.

The Noble Prophet (S) is Divinely appointed to enlighten the believers as to their manner of conduct toward disbelievers. Undoubtedly, faith requires forgiving and magnanimity. Consequently, one ethical Command is provided in the blessed Verse in question concerning their encounter with disbelievers so that the foregoing logical discussions be perfected by this ethical Command.

Addressing the Prophet (S), God Almighty says:

“Say unto the believers to forgive those who hope not for the Days of Allah”

rather than be strict with them. Owing to their distance from the fundamentals of faith and religious ethical principles, they may suffer from undesirable and inhumane conducts and attitudes; however, you are supposed to treat them magnanimously and generously lest they may wax their animosity and further distance from Truth.

Such magnanimity and generosity will improve their conduct and may also make them embrace the pure faith.

Such instructions are recurrently attested in the Holy Qur’an, e.g.

“So turn away from them and say peace! But they will come to know”14 .

Basically, strictness and persistence in retaliation are of no avail in dealing with the ignorant, but showing indifference and magnanimity may serve as a means of awakening and guidance. It is to be noted that it is not a general rule, since in a number of cases there remains no other alternative save retaliation and punishment.

Another point is that all days are days of Allah; nonetheless, Days of Allah are applied to specific days as the designation indicates their significance. The expression is attested twice in the Holy Qur’an, once in the Verse in question and another instance is to be found with a broader application in Chapter 1415.

The Days of Allah have been interpreted as different days within the body of Islamic traditions. For instance, according to ‘Ali ibn Ibrahim’s , the Days of Allah are enumerated as the Day of Mahdi’s (as) Rise, the day of death, and the Day of Resurrection.

According to another Prophetic tradition:

“The Days of Allah are the days of His Bounties and those of His Trials by afflictions.”16

This expression indicates the significance of the Last Day, the day of Divine Manifest Rule over anyone and anything, and the day of total administration of justice.

To prevent these individuals from misusing such magnanimity and forgiving, the Verse ends in

“that He may recompense people, according to what they have earned.”

Some exegets have regarded the clause as a warning against disbelievers and sinners; nonetheless, some have considered it as a good tiding for believers because of their forgiveness and magnanimity. The clause may equally indicate good tidings for the latter and warning for the former.

Surah al-Jathiya - Verse 15

مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَمَنْ أسَاءَ فَعَلَيْهَا ثُمَّ إِلَی رَبِّكُمْ تُرْجَعُونَ

15. Whosoever does a good deed, it is for himself, and whosoever does evil, it is against [himself]. Then you will be made to return to your Lord.

Divine Retribution and Reward is just and according to man’s good and evil deeds.

The blessed Verse says:

“Whoever does a good deed, he will gain the benefits thereof and whoever commits evil acts, he will reap the evil consequences thereof.”

The same expression is recurrently attested in the Qur’an with different wordings as a reply to those who inquire what gain or loss may be made by God owing to their obedience or rebellion and is the reason behind insistence on obedience to or rebellion against Him.

These Verses express that the rewards and the evil consequences will fall into their share. It is you who tread the path of perfection through your good deeds and soar toward God and it is again you who fall into depravity, Divine Wrath, deprivation from His Mercy, and ending up with everlasting damnation out of your sins and evil deeds.

All Divinely appointed obligations, prophetic missions, and the revelation of Books are for the same purpose.

The Qur’an says:

“And whoever gives thanks, he gives thanks for [the good of] himself. And whoever is unthankful, then indeed, Allah is Self-Sufficient and Praiseworthy”17 .

It also says:

“So whosoever accepts the guidance, it is only for himself and whosoever goes astray, he goes astray merely for his loss”18 .

In another instance, the Holy Qur’an says:

“And he who purifies himself, then he purifies solely for his own benefit. And to Allah is the Return [of all]”19 .

Such expressions indicate that the call of the ‘callers to Allah’ is a great service in all its dimensions rendered to the mankind rather than a one rendered to Allah, the Self-Sufficient or to His Messengers whose Reward will be bestowed to them by Him. Attending to this fact may significantly lead to proceeding toward obedience to God and abstaining from sins.

Surah al-Jathiya - Verse 16

وَلَقَدْ آتَيْنَا بَنِي إِسْرائيلَ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَی الْعَالَمِينَ

16. And verily We gave the Children of Israel the Scripture, and the understanding of the scripture and its laws, and the Prophethood, and provided them with pleasant [provisions], and preferred them above the people of the time.

The Children of Israel failed to benefit from the Divine Favors mentioned in the Verse in question; as a result of their disobedience and wrong doing, their exalted station turned into humility and damnation. This blessed Verse enumerates certain Divine Bounties some of which were bestowed on the Children of Israel and the offspring of Jacob (Ya’qub).

Firstly, the Torah, embracing theoretical and practical wisdom, was sent down for them.

Secondly, prophets like David (Da’ud), Solomon (Sulayman), Moses (Musa), and Jesus (‘Ïsa) were appointed from amongst them. It is reported that one thousand prophets were appointed for their guidance between Moses and Jesus.

Thirdly, they were provided with pleasant provisions like manna and salwa. Fourthly, they were granted superiority and privileges above all peoples of the time and such superiority and privileges are among the best Bounties bestowed on them.

Surah al-Jathiya - Verse 17

وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأمْرِ فَمَا اخْتَلَفُوا إِلاّ مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

17. And We gave them clear proofs in matters [of religion]. And they differed not until after the knowledge came to them, [and the difference was] through envy among themselves. Indeed, your Lord will judge between them on the Day of Resurrection about that wherein they used to differ.

God Almighty has given an ultimatum to people to the effect that the worst disbelief is to differ in matters of Truth. Even though God granted them superiority over enemies, instead of being thankful, they differed. The blessed Verse says that from among the privileges bestowed upon the Children of Israel by God Almighty was that He made the affairs of this world and the world to come manifest to them.

We bestowed them the knowledge to be aware of the proper management of this worldly and otherworldly affairs. Some exegets have said that by evident proofs, certain indications in the Torah as to the Prophet of Islam are being meant.

However, despite enjoying many a Bounty, they advertently disobeyed the injunctions of the Torah and knowingly ignored the tidings of the Divine Appointment of the Noble Prophet (S). God will indubitably judge between you and them as well as the objections raised by them.

Surah al-Jathiya - Verse 18

ثُمَّ جَعَلْنَاكَ عَلَی شَرِيعَةٍ مِنَ الْأمْرِ فَاتَّبِعْهَا وَلا تَتَّبِعْ أهْوَاءَ الَّذِينَ لا يَعْلَمُونَ

18. Then We have put you on a way of Commandment. So follow you that and follow not the desires of the ignorant.

God specifies the path of piety and whoever is responsible for guiding the people is supposed to be fully aware of the path. The Noble Prophet (S) was fully aware of the path. The word shari’a is applied to a waterway leading to a river, but in common usage it denotes the path of the prophets. Addressing his Prophet (S) in this blessed Verse, God Almighty says that He has placed him, rather than others, on the Divine Path.

Therefore, he is asked to turn away from the desires of the ignorant. The word amr may ad hoc be employed in the sense of Divine world rather than the world of creation and nature, meaning that your path is from the Divine world descended onto this world of nature.

All the prophets’ Divine Laws and Scriptures are descended from the supernatural world and they all embrace Divine Proofs, Wisdom, Teachings, and Laws; however, they differ largely in certain respects, one difference being the circumstances of the time. It is evident that the ancients did not differ much with animals; as a consequence of which the Commandments and Paths suited their understanding.

It may for be owing to this point that a number of prophets were superior to other prophets in rank. God Almighty says in the Holy Qur’an20 that the prophets at any time were superior to others.

Since there are solely five Arch-prophets and the book of prophethood has been sealed by the Prophet of the Islamic faith (S) as the last one, it becomes evident that whatever attains to its final purpose comes to its end.

Therefore, owing to the highest station of the Prophet (S) and his sublime perfectness, and as a consequence of the perfectness and unchangeability of Divine Commands, the Divine Law suits any period of time.

Consequently, the Verse in question reminds us that the Prophet’s (S) Divine Law is mentioned following that of prophet Moses (as) and Allah addresses Prophet Muhammad reminding him that your revealed religion is from the Divine World and above any other religion and the Prophet (S) is supposed to follow the same religion and ignore the desires of the ignorant, since he is vested with revealed truths, traditions, and religion so firm in basis that it will remain to the Last Day.

The Islamic faith is such that had Moses and Jesus (as) been Prophet Muhammad’s (S) contemporaries, they would have obeyed the same Divine Law.

Surah al-Jathiya - Verse 19

إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئاً وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أوْلِيَاءُ بَعْضٍ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

19. They shall never defend you against God and verily the wrong doers are helpers of one another but Allah is the protector of the pious.

Piety leads to the attainment of Divine Protection and Succor. One of characteristics of the pious is their turning away from the passions of people.

“And Allah is the protector of the pious.”

The pious abstain from wrong doing and being subject to it. Since disbelievers, irrespective of polytheists and Jews, as mentioned in the Qur’anic Verses, out of their evil intentions, left no stone unturned to make the Prophet of the Islamic faith to follow their distorted religion, the Verse in question as well as other Verses emphatically warn the Prophet (S) against following them.

Such Verses inform the Prophet that they are unable to make the Prophet needless of God Almighty. They also indicate that wrong doers, viz. the disbelievers, help one another, but God is the Friend of the pious.

The Verse refers to the fact that the disbelievers’ friendship with one another is of no avail. They may neither stop the occurrence of disasters and afflictions in this world nor may they save their friends from torment in the Last Day. However, as God is the Friend of the pious and He is Omnipotent, He protects and helps His friends at all times.

“Verily the pious are in place of security”21 .

Surah al-Jathiya - Verse 20

هَذَا بَصَائِرُ لِلنَّاسِ وَهُدیً وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ

20. This [Qur’an] is a clear insight and evidence for mankind and guidance and mercy for people who have faith with certainty.

Piety is supposed to serve as the basis of insight. Qur’an is the basis of insight in all intellectual, ethical, political, social, economic, and family domains. The demonstrative pronoun hadha apparently refers to the Qur’an and enumerates three Qur’anic merits in the blessed Verse in question.

Firstly, the Holy Qur’an is vision. In the same manner as the eye of the head makes seeing objects and colors possible, the Holy Qur’an is the eye of the heart through which knowledge finds its way to the heart.

One who ponders a while on Qur’anic Verses, the light meant by the Infallible Imam (as):

(“Knowledge is the light shed by Allah on the heart of whoever He wills from among His servants”)

illuminates his heart and shows him the path of deliverance from the shadows of ignorance to the light of knowledge and wisdom. Secondly, the Qur’an is Guidance toward the path of felicity and the Guide to the path of deliverance.

It is by following the Qur’anic teachings that one may leave the way of err and tread on the straight path. Thirdly, the Holy Qur’an is Divine Mercy bestowed on the faithful through following Its Injunctions and Instructions Divine Mercy, Forgiveness, and Bounty will be granted to them. Such merits and virtues belong to those who act upon Qur’anic Verses through certainty and meditation.

Surah al-Jathiya - Verse 21

أمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ سَاءَ مَا يَحْكُمُونَ

21. Do those who commit evil deeds think that We shall hold them equal with those who believe and do righteous good deeds and their life and death shall be equal? How incorrect is the judgment that they make.

The verbal noun ijtirah deriving from the root j-r-h denotes any harm afflicted on the body. Since committing sins hurts the sinner’s soul, the verbal form ijtarahu “they harm” is used in this Verse.

It is worthy of note that a comparison between a believer and a disbeliever indicates that the former finds peace of mind by remembering God, is satisfied with whatever God has given to him, is hopeful about future, his path is illuminated, and regards death as migrating to a more spacious dwelling, whereas the latter always circumambulates false deities and illegitimate authorities, entangled with the vain desires of his or others, regards the future to be dark, and considers death as perdition.

Therefore, the Qur’an makes use of comparison and contrast for further illumination so that people with different backgrounds be able to understand the point in question. Thus it is inquired in this Verse regarding the disbelievers thinking that those who have committed sins and opposed the believers who have found guidance and insight through the Qur’an, are worthy of being granted Divine Mercy, and have done good deeds are equal.

It is never like that. How would it be possible to pass such inaccurate judgment? The believers’ and disbelievers’ life and death are not equal.

Believers have grasped:

“the most trustworthy handhold that will never break”22 ,

i.e., through grasping the firmest and unbreakable handhold, believers in their mundane life rely on Divine Mercy and seeking succor from Him and their hearts are illuminated by the light of knowledge. They know that they are always protected by Him and thanks to their hope in Divine Grace they are happy at all times irrespective of being healthy or sick, poor or rich, and experiencing ups and downs.

They are always patient, satisfied, and submitted to the Divine Will, since they know that everything happens by Divine Will and whatever happens to them is in accordance with Divine Omniscience and Wisdom and the believers’ and disbelievers’ deaths are not on an equal basis.

After death, the latter descend to the lowest level of nature befitting their mundane life, as God Almighty says in the Qur’an23 that upon their demise, angels beat them on their faces and their backs and harshly make their souls leave their bodies. Au contraire, upon their demise, believers ascend from the vicissitudes of the mundane world and enter the Divine world as per their way of life in this world.

The angels of mercy bear them the good tidings of transporting them to Paradise and the Abode of Dignity:

(“an exact recompense [according to their deeds]”)24 .

Divine Reward and Retribution are consistent with man’s acts. One whose heart is illumined by Divine Light is not on a par with one whose heart is tarnished by the shadows of disbelief.

Surah al-Jathiya - Verse 22

وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأرْضَ بِالْحَقِّ وَلِتُجْزَی كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لا يُظْلَمُونَ

22. And Allah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned and they will not be wronged.

The Verse in question substantiates the preceding one. The preceding Verse reads that the sinful think that we regard them on a par with believers. It is wishful thinking. Do they not know that the heavens and the earth are created with truth and in a true system, the good and the evil are not on an equal basis. Creation in truth requires justice in retribution.

According to the blessed Verse, God created the heavens and the earth with truth in order to make manifest his Omnipotence and purposelessness is far from the sacred threshold of the Creator of the world.

The prepositions li- in li-tujza and bi- in bi-ma kasabat indicate that the final purpose of the creation of the heavens and the earth is the existence of man so that he may tread the path of improvement and attain to perfection and on the Last Day that is the destination of his becoming perfect may encounter the recompense of his acts, as it is mentioned in Verse 13 of this Chapter;

“And He has subjected to you all that is in the heavens and all that is in the earth,”

so that they may meet the needs of man’s life and pave his way toward perfection.

“And they will not be wronged”

refers to the fact that the All-Merciful God who has subjected such great creation and this innovative system of the world for the sake of man will not be wronged, but he will be rewarded for his good deeds and chastised for his evil ones.

Notes

1. Majma’ al-Bayan [Exegesis], the opening of Chapter 45

2. 36:1-2

3. 2:129

4. 2:2

5. The Holy Qur’an, 2:164; 3:190; 10:6; 28:71.

6. For details regarding the effects of wind and rain, see the Qur’an 30:46-50.

7. 2:79

8. 83:1

9. 14:2

10. 41:6

11. 104:1

12. 45:8

13. al-Mizan, vol. 4, p. 95; Bihar al-Anwar, vol. 68, p. 326.

14. 43:89

15. Abraham, Ibrahim

16. Nur al-Thiqalayn [Exegesis], vol. 2, p. 526

17. 31:12

18. 39:41

19. 35:18

20. 2:254

21. 44:51

22. 2:256

23. 8:52

24. 78:26