Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 10: The Stars

The First Star: The Superiority Of Supplication

A superior way of prayer and an easy method to achieve nearness to Allah is through supplication. The method of supplication, as prescribed by the Infallible Imams (as), is that after offering the mandatory prayers, one must recite supplications depending on the time that can be taken out from the other duties.

The Creator of the Universe Himself says, “Call Me (through supplication) and I shall respond! Those who don’t believe in supplication are conceited people. Their place will be the Hell in the Hereafter. If man wants to call Allah and wishes the prayers to be answered, then he has to implicitly follow the Commandments of Allah.”

Imam Ja’far As-Sadiq (as) said to Ma’Isar, “O Ma’Isar! Offer prayer to Allah and don’t say that what is destined will happen. You should remember that Allah has absolute control over the destinies and supplication can change the fate of persons.”

Imam Muhammad Al-Baqir (as) said, “The best prayer is supplication and the worst enemy of Allah is a person who, in his pride, refuses to do supplication and invocation. To the contrary one who supplicates to Allah with due humility will get his prayers answered. It is like the door opening for a person who keeps knocking at it!”

Amir’ul-Mu’mineen ‘Ali (as) says, “Supplication is the dearest act of the creature in the consideration of Allah.”

The Prophet of Allah (S) has said, “Supplication is the sword of themu’min to subdue his adversaries. It is a pillar of the Faith that makes the structure of the Faith stronger. It illumines the Firmament and the earth.”

Imam Ar-Ridha’ (as) has said, “Supplication is sharper than the spear and the arrow. It wards away calamities. Supplicate, and supplicate the more! Supplication is the key to Allah’s Blessings. It is the cure for all pains and aches.”

Amir’ul-Mu’mineen ‘Ali (as) has said that for warding out the wave of calamities one should have access to supplication even before the calamitous situation arises. He also said that calamities visit themu’mins fast like the water falling down the hill. In such situation the only alternative for the person will be prayer and supplication.

Imam Ja’far As-Sadiq (as) says that three things are there for a person’s protection: 1. Prayer when a calamity comes. 2. Repentance after committing a sin. 3. Thanking Allah for the Bounties.

The Second Star: The Etiquette Of Supplication

Supplication is petitioning Allah for fulfillment of one’s legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.

First Condition: When a person approaches another person for a favor, he keeps in mind certain things. Firstly, whatever he says, he says with full

understanding. Whatever he plans in his mind to say, he communicates to the person verbatim. While supplicating to Allah, a person should have his specific purpose in his mind.

Amir’ul-Mu’mineen ‘Ali (as) has said, “Allah doesn’t answer the prayer of a person whose prayer doesn't come from his heart.” Therefore, one should pray from the depths of his heart and should have a conviction that Allah will fulfill his wish.

Second Condition: When a person seeks help from another in time of difficulty, it is necessary that the person has to be known to him. It is an added advantage if the two have been acquainted with each other in the past. Similarly when one has to approach Allah for the grant of a wish, it is necessary that the person should have been offering thanks to the Almighty for His Bounties!

Imam Ja’far As-Sadiq (as) has said that when a person wants Allah to help him in times of difficulty, he must make it a habit to supplicate to Allah before any such difficulty arises. He should not present himself to Allah as a total stranger when he needs help.

One person asked Imam Ja’far As-Sadiq (as) that Allah exhorts people to ask for things and he would grant them. But he said that he keeps praying but the prayers remain unanswered. The Imam (as) replied, “Have you fulfilled the covenants you made with Allah? Have you observed the do’s and don’ts prescribed for you. If not, then how can you expect Him to grant your wishes?”

Third Condition: When we expect favors from a person, we serve him meticulously to keep him in good cheer. Similarly those who are more particular in offering prayers to Allah, generally get their wishes granted.

Therefore the prayers of those who are closer to Allah get answered. For this one has to be pious, honest and truthful.

Fourth Condition: Another condition for the effectiveness of supplication is the state of understanding of the Almighty. Firmer the Faith of the supplicant, better the chance of his prayers getting answered.

Imam Musa al-Kadhim (as) was asked by someone, “O son of the Prophet (S)! We pray, but our prayers are not answered.” The Imam replied, “Do you know Him whom you approach for granting your wishes!”

Fifth Condition: Beseeching and lamentation during supplication is very effective for acceptance of the prayers. The more humility a supplicant manifests, the more there will be the chance of Allah granting his wish. It is common knowledge that even in mundane affairs, the persons in power respond to those who appeal to them for help with humility and beseeching.

Sixth Condition: The etiquette of supplication demands that the supplicant doesn’t reveal the purpose his prayer. The belief is that Allah prefers the individual prayer of a suppliant over that of a group. However, if the suppliant feels that he is a sinner, he can join a group of persons of piety to make a supplication. Imam Ja’far As-Sadiq (as) has said in this regard that if forty persons supplicate as a group on Friday, their prayers will definitely be answered. The Imam (as) also said, “Whenever my revered father did supplication, he used to call all the members of the family to join in. He would recite the supplication and the rest would say, ‘Amen ’! ”

Seventh Condition: The timing of a supplication too is very vital for the effectiveness of the prayers. Imam Ja’far As-Sadiq (as) has said that four times are most suitable for prayer: 1. When there is a sandstorm. 2 When it rains. 3. At the time when a battle is going on. 4. When amu’min is martyred and the first drop of his blood falls to the ground.

Amir’ul-Mu’mineen ‘Ali (as) has said that four timings are specific for supplications: 1. While reciting the Holy Qur’an. 2. When one hears the call for prayer-Adhaan. 3. When it rains. 4. When a battle is raging andmu’mins get martyred.

The Prophet of Allah (S) has said that the best time for supplication is near dawn (Sahar).

Imam Ja’far As-Sadiq (as) has said “Do your supplication before sun-rise. This is the time when the rivers of the Firmament are opened, sustenance is distributed and prayers are answered.”

Amir’ul-Mu’mineen ‘Ali (as) has said, “If one wants to supplicate to Allah, three timings are the most suitable: 1.On Fridays before the congregational sermon is delivered. 2. At the time of sunset. 3. Before sunrise (every day).”

Imam Zain-ul-’Abidin (as) narrates that Lady Fatima Zahra (as) heard the Prophet of Allah (S) say that there is a particular time on Fridays when prayers are generally answered. When asked, what is that timing, the Prophet (S) said that it is the time when the sun is half way to set.

Amir’ul-Mu’mineen ‘Ali (as) said on Friday there will be a wind of Allah’s Blessing around sunset. The doors of the Heaven are open at that time. This is the best time for supplicating to Allah.

Eighth Condition: Crying and beseeching makes the supplication effective. If tears flow from the supplicant’s eye while he prays, or even one drop of tear comes out of the eye, the prayer will definitely be answered.

Imam Ja’far As-Sadiq (as) has said the creature nearest to Allah is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah for granting his wish.

Nineth Condition: The supplicant should give alms to poor and needy because these are the servants of Allah. They are like the janitors at a king’s palace. To reach the king, one has to please the janitors.

Tenth Condition: One should make others needs the medium of conveying his own prayers for acceptance. If one approaches a munificent person and places the needs of others ahead of his own requirement, the donor will be pleased with the concern of the person for others and fulfils his demand.

Therefore, the Prophet of Allah (S) has said that when one prays, he should pray not only for himself but pray for others as well. Such prayers will be answered.

Imam Ja’far As-Sadiq (as) says that a person remembers fortymu’mins in his prayers, his own prayer too will be accepted.

The Prophet of Islam (S) has said that a person’s prayer may not be accepted as soon as the prayer for the one who is away, and the person prays for him, from a distance.

Imam Muhammad Al-Baqir (as) has said that the most acceptable prayer is one that is offered for amu’min who is not present at the place.

The Prophet of Islam (S) has said that when a person prays in general for themu’mins, Allah will keep in mind the numbers ofmu’mins past and those yet to come and fulfils his wishes accordingly. If the person’s actions qualify him for going to Hell, the spirits of themu’mins would plead with Allah for his pardon that he used to pray for them. Then Allah would pardon him and send him to Heaven

Imam Musa al-Kadhim (as) has said when amu’min prays for another who is not present, Allah will reward him a hundred times for this act.

Eleventh Condition: For acceptance of the prayers, one should thank Allah for His Bounties before supplicating. This is the same way, when a person of status is approached for help, his past munificence is mentioned with profuse thanks.

Imam Ja’far As-Sadiq (as) has said: If you wish your prayers to be answered, you should first praise Allah, then saydurood ( benediction) for the Prophet and his Holy Progeny (S) that your prayers are answered soon. It is like when one wants to approach a king, he makes presents to those who are close to him. Therefore it is essential that one offers benediction to the Prophet (S) and his family. This benediction should always be repeated before and after any prayer is made. It is natural that when what is accepted before and after the prayer, the prayer too will be accepted!

The Prophet of Allah (S) has said, “Say benediction on me and myAhl-ul-Bayt so that the angels will say benediction for you. Benediction removes dissensions amongst people.”

It is said: When you hear the Prophet (S)’s name, offer benediction again and again. Because when a person says the benediction once, all the creatures would praise the person. Ignorant and unfortunate is the person who is not aware of this requirement. Allah, the Prophet (S) and theAhl-ul-Bayt will be annoyed with such persons.

It is mentioned in a tradition that in the balance of actions, no act has so much weight as the benediction of the Prophet (S) and theAhl-ul-Bayt. On the Day of Judgment, the actions of the men would be put in the balance, but since they will be light, the scale would tilt to the other side. Then the Prophet (S) would put the benedictions uttered by the person on the side of the scale where his actions are there. Thus the balance will tilt in favor of the person!

There is another tradition that if one wishes to save his face from the Hellfire, then say the benediction (Salawat ) a hundred times after the morning prayer.

A person who says the benediction a hundred times after the Friday prayer, Allah will fulfill his sixty wishes--- thirty in this life and thirty in the Hereafter.

Imam Ja’far As-Sadiq (as) says that on the eve of Friday the angels descend from the firmament and their number is equivalent to the particles in the atmosphere or the ants on the earth. These angels will have golden pens and tablets in their hands. They will not record the actions of the persons who were not attended by the benediction to the Prophet till

Saturday of the week. It is therefore advised that on the eve and the day of Friday, the benediction is repeatedly uttered. The Imam (as) also said that it was the Prophet (S)'s exhortation (Sunna Mu’akkadah or emphasized) that one should repeat the benediction a thousand times on Fridays and a hundred times on the week days.

Imam Ar-Ridha’ (as) has said, “If a person doesn’t have the means to pay expiation (Kaffarah ) for his sins, he should utter benediction to the Prophet and hisAhl-ul-Bayt (as) that it will reduce the burden of his sins.”

Imam ‘Ali Naqi (as) says, “Allah has deemed Prophet Ibrahim (as) His friend because he used to excessively utter benediction to Muhammad (S) and hisAhl-ul-Bayt. ”

Imam Ja’far As-Sadiq (as) says that one who says the benediction like this,

صَلَواتُ اللهِ وَصَلَواتُ مَلائِكَتِهِ وَأنْبِياءِهِ وَرُسُلِهِ وَجَمِيعِ خَلْقِهِ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ.

May Allah send His blessings and His angles, His prophets, His messengers, and all of His creatures send their blessings upon Mohammad and the progeny of Mohammad, and salutations, Allah’s blessings and mercy upon Mohammad and the progeny of Mohammad?

His sins would be obliterated and he would be as clean as he way at his birth.

Imam Muhammad Al-Baqir (as) is quoted by an authentic source as having said: When one gets a sneeze, he should say:

اَلحَمْدُ للهِ رَبِّ العَالَمِينَ وَصَلَّى اللهُ عَلَى مُحَمَّدٍ وَأهْلِ بَيْتِهِ.

Praise to Allah the Lord of the worlds and may Allah send his blessings upon Mohammad and the progeny of Mohammad?

In another tradition it is said that when one hears the sound of sneezing by someone else, he should say the benediction mentioned above. He will never, then, get pain of the teeth or the eyes.

The Prophet of Islam (S) has said: One who does not say benediction on me and my progeny, will never get the fragrance of the Heaven although this smell reaches as far as the distance that can be traveled over a period of five hundred years.

Then the Prophet (S) said, “One who says the benediction on me and myAhl-ul-Bayt, the doors to the Heaven will open for him and the angels say benediction on him a seventy times. If he has sinned, the sins will be obliterated like the leaves in the season of fall. Allah says, ‘O creature!Sadaika— I have accepted your prayers and I shall give you succor!’ Then Allah will order the angels to say benediction for the person a seventy times.” Then the Prophet (S) says, “If someone sends benediction for me and not for myAhl-ul-Bayt, then seven curtains will obstruct it in the Firmament and Allah says, ‘La labbaik wa la sadaika—neither your prayer is acceptable nor shall succor come to you’”

Allah further says, ‘O My angels! Don’t allow his prayers to reach the sky. Till he includes theAhl-ul-Bayt in his benediction for the Prophet (S)’

In another tradition of the Prophet (S) it is recorded, “When I am mentioned before a person, and he doesn’t say benediction for me and myAhl-ul-Bayt, his sins will not be pardoned and he will be denied Allah’s Rewards.”

At another place the Prophet (S) has said, “The most miserly and evil is the person who has not uttered my benediction when my name is mentioned to him.” Then the Prophet (S) added, “One who forgets to send benediction for me has forgotten the way to the Heaven.”

Malik Jehni narrates that he presented a flower to Imam Ja’far As-Sadiq (as). The Imam (as) took it, smelled it, touched it to his eyes and said, “When a person smells a flower, touches it with his eyes and says benediction to Muhammad (S) and hisAhl-ul-Bayt, before the flower leaves his hands, his deliverance would have been granted!”

Imam Ja’far As-Sadiq (as) has said, “A person who says the benediction a hundred times, his wishes will definitely be fulfilled!”

The Prophet of Allah (S) has said, “Whosoever says the benediction on me a hundred times on Fridays, Allah will fulfill sixty of his wishes, thirty in this life and the other thirty in the Hereafter!” It is aSunna Mu’akkadah that a believer should say the benediction a thousand times on the eve and the day of Friday.

Imam Ar-Ridha’ (as) has said that if a person is unable to pay reparations for his sins, should say repeatedly the benediction for the Prophet (S) and hisAhl-ul-Bayt that his sins are pardoned by Allah. A person who says the benediction when he gets a sneeze, will never suffer from any ailment of the eyes or the teeth.

The Third Star: Non-Acceptance Of Prayers

Although the Almighty has promised the creatures that their supplications would be answered, there are certain reasons for non-acceptance of some prayers.

Since He is Omnipotent and Omniscient, His will is dominant over all that happens. If the wishes of the people are in accord with His will, their prayers would most certainly be answered. For example, can a generous person, if asked, put a venomous snake in the hand of another person or give a bottle of poison that the other desires of consuming?

The generous person knows the consequences of such actions and his denying acquiescence would be in the best interest of the prospective recipient. Similarly, some people pray to Allah for grant of such wishes that, if fulfilled, they might harmful for them. But these people are ignorant of the harmful consequences of what they wish to have. Allah is all-knowing and has the best interest of the creatures in view. Someone might say, if Allah decides what is in the best interest of an individual, then what is the need of supplicating to Him. They think that we might as well leave everything to the wish of Allah.

The reply to such doubts is that there are three types of wishes of the people that come to the consideration of Allah:

There are certain wishes that are granted by Allah without ever asking for.

There are certain wishes that are not granted despite repeated supplications.

There are certain other wishes for granting of which one has to make supplications.

Since man, in most cases, cannot categories the wishes, he has to pray and supplicate to Allah for fulfillment of all his desires and wishes. Men should know that supplication itself is a very superior prayer.

The other reason for supplication is that everything is governed by certain norms. For example, offering mandatory prayers is a means of one’s salvation. True! But prayer too is subject to certain norms. If someone offers prayer without the mandatory ablution, his prayer would not be accepted although, as mentioned earlier, prayer is a means of salvation of the person. Similarly for supplication there are certain norms to be observed.

Unless a person supplicates with humility, tears (Giria), knowledge of Allah, regularity in prayers, abstention from bad deeds, fair means of sustenance, truthfulness in words and actions etc his wishes may not be granted. Therefore, for Allah to keep His promise to answer the prayers of his creatures, they have to abide by certain conditions.

The third reason is that Allah wants that the prayers are answered with some delay. Perhaps, immediate acceptance of the prayers of people is not in their best interests. Or perhaps Allah wants the creature to supplicate again, and again, in a tone of submission and capitulation so that his status in piety enhances. Certain other times the prayer is answered but there is delay in its taking effect. Prophet Musa (as)’s prayer for the destruction of Pharaoh took thirty years to fruition.

Reasons For Delayed Acceptance Of Prayers

It is narrated through authentic sources that Ahmed bin Abi Nasr told to Imam Ar-Ridha’ (as), “O Imam! Several years passed that I have been supplicating, but my wish has not been granted till now. I am getting doubts in my mind because of this delay!”

The Imam (as) said: O Ahmed! Keep your heart free of the Satanic doubts! It is the Satan who makes you doubt Allah’s Munificence. My ancestor, Imam Muhammad Al-Baqir (as), said,’ It is necessary for amu’min to pray the same way during times of hardship as he does when times are good. When the wishes are granted, he should not stop supplication. He should not tire of supplicating. In the eyes of Allah, prayer has a superior status. It is necessary that you remain calm and patient in difficult times.

Ask for legitimate things from Allah. Don’t delay helping your kith and kin. Abstain from people’s differences and fights. Remember! WeAhl al Bayt keep cordial relations even with those who mean harm to us. By Allah! We pray for their welfare too! You should know that if a rich person gives some help to a needy person, the recipient becomes hopeful of getting more help from him. When Allah grants bounties to a person, he should remember that in return Allah wants him to meet certain norms.

Imam Muhammad Al-Baqir (as) has said that the prayers of amu’min are answered with some delay because Allah wants to hear His sincere creature again and again! The Imam (as) asked a person if he would believe if he (the

Imam) made a promise to him? The man said, “O son of the Prophet (S)! How could it be that I don’t believe you!” The Imam (as) said, “You are ready to trust the word of a creature like you, will you not believe in the promises that Allah has made to you?” Then the Imam (as) added, “It is necessary that you believe in Allah’s promises. He has promised:

﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِي إِذَا دَعَانِي.﴾

My creatures ask you questions about me; tell them I am near them. I accept the prayer of one who prays. (2:186)

Then Allah says, “Don’t lose hope in Allah’s Mercies.” And said, “Allah promises you of great rewards and lots of bounties” It is imperative for you that you trust in Allah more than you can trust anyone else. When you have good thoughts in your heart, don’t give way to other doubts. Thus your sins will be pardoned.”

Imam Ja’far As-Sadiq (as) has said, “Many a time Allah accepts people’s prayers but the benefits take time in reaching the supplicant. Allah instructs the two angels guardian over the person that the supplication has been accepted but he should not be given the benefits immediately that he continues to be suppliant for some more time. Allah will also mention to the angels that he likes the way the person supplicates.”

In another tradition the Imam (as) has said, “Man is always in a good state and rightly keeps expecting Allah’s bounties unless he loses faith in the Munificence of Allah and stop praying for His mercy. He should not be in a hurry to get his prayers answered!” The narrator asked, “O Imam (as)! What do you mean by the supplicant making hurry?” The Imam (as) replied, “When a supplicant complains that lot of time has elapsed ever since he initiated his supplication and the wish remains unfulfilled, then he is trying to hurry in the matter.”

Imam Ja’far As-Sadiq (as) has narrated that one day Prophet Ibrahim (as) was surveying the environs ofMount Bait al Maqdis for a pasture. He heard the voice of a person calling. He proceeded in the direction of the sound. He found a person in the process of offering his prayers. The height of the person was about twelve yards. When the person was through with the prayer, Prophet Ibrahim (as) asked him, “To whom were you offering the prayers?”

The man replied, “I was offering my prayers to the Creator of the land and the skies.”

Prophet Ibrahim (as) asked, “Where be your dwelling?”

The man pointed to a hill in reply.

Prophet Ibrahim(as) said, “I too wish to visit your abode.”

He replied, “There is a river enroute that you cannot cross.”

Prophet Ibrahim (as) asked, “Then how do you go across?”

He said, “I can walk on the water.”

Prophet Ibrahim (as) said, “Perhaps Allah might endow to me the capability to walk on the water.”

Consequently both of them walked across the girth of the river.

Prophet Ibrahim (as) asked, “Tell me which is the greatest of all days?”

The man said, “The Day of Reckoning!”

Prophet Ibrahim (as) said, “Come! Let us both pray to Allah for Deliverance on that fateful day.”

The pious man said, “Why do you make me a partner in your prayer? I have been supplicating for the last three years and my wish has not been granted so far!”

Prophet Ibrahim (as) asked, “What is your wish?”

The man said, “One day I found a handsome lad grazing a flock. I asked him who owned the flock. The lad replied that the owner wasIbrahim Khalil-ur-Rahman. I prayed to Allah that if He had aKhalil ( friend) on the earth, then He must give me the honor of setting eye on that revered personality. But my prayer has remained unanswered.”

Prophet Ibrahim (as) said, “Your wish has been fulfilled. I amIbrahim Khalil Allah! The reason for the delay in answering your prayers was that Allah appreciated the way you modulated your supplication and He wanted to hear you making the call again and again. Your repeated supplication enhanced your status in the consideration of Allah.”

The fourth reason for Allah not answering the prayers of a supplicant is that the wish that granting the wish might be against the person’s own interest. Allah has the intention of rewarding him with something more useful. As, for example, someone approaches a generous person for a pecuniary help of a certain amount. The generous person, after due consideration, which might take some time, helps him with an amount ten times more than the man expected! Therefore it is not the rejection of the prayer but, in fact, it is an enhancement in the generosity.

The Advantages Of Prayer

There are several benefits accruing from prayer. All the time spent in preparing for the nearness to Allah and supplication is a part of one’s prayer.

Dear reader! You must have observed that Allah attracts the ignorant creatures towards Himself by making innumerable promises. This can be explained by the simile of a king making the hawk sit on his arm with affection to train it to hunt. He gives a variety of food to the bird to befriend it. When the hawk is fully trained, he lets it go hunting and to return and perch on his arm. Another example is of parents training and educating their children and, in the process, informing them the myriad uses of learning and skills. When the child is not attentive, they give him pretty dresses and other goodies to attract him towards learning. When the child gets motivated, he himself tries to excel in the skills that the parents wanted him to acquire. Then, whatever comes in the way, the child continues making progress. Similar is the disposition of man.

Man doesn’t understand the pleasures and the successes of the Hereafter. Therefore, the Almighty, with His kindness and indulgence invites men towards Himself thus:

“O my creatures! Come. Whatever you ask for, I shall give you! I have everything that can bring you closer to Me! They can thus accomplish their wants in the world and also in the Hereafter. What degree of Munificence that, notwithstanding the Omnipotence, I have, I am calling you closer to Me. But the ignorant creatures are worrying futilely that their prayers have remained unanswered!”

Therefore Allah says:

﴿إِنَّ الإِنسَانَ لِرَبِّهِ لَكَنُودٌ﴾

Truly man manifests ungratefulness to his Creator (100:6)

Man wonders why his prayer remained unanswered. He doesn’t think that supplication is a part of the prayer required of him. When he made entreaty to Allah, he came closer to Him! He communicated his feelings and wishes to the Creator and the Sustainer! He heard Allah'slabbaik (thy beck? and call)! O supplicant! If you realize the true happiness of prayer and supplication, and the eyes of your heart fathom the mysteries of the attention Allah gives to your lamentations, you would sacrifice your own self not to talk of your mundane wishes! Imagine, a person gets the opportunity with a man in authority, say, a king! And that monarch looks with some attention at the visitor. In his wonderment the man might forget to make his submission to the worthy!

What a pity that when people supplicate before the Almighty Allah, they forget that they have an opportunity to address Allah who has the control of everything in the Universe.

Allah says, “O My creature! Pray and trust Me for your welfare!” And man in his ignorance behaves stubbornly. If he hadn’t a screen of negligence over his mind, he could understand the truth. Allah says: O angels! Delay fulfilling his wishes! I like the voice in which he is supplicating. If man realizes this, he will submit himself totally to the wish of Allah and shun praying for mundane wishes.

Those Whose Prayers Are Answered

Authentic sources quote that Imam Ja’far As-Sadiq (as) has said: There are three types of persons whose prayers are answered:

Those who go on the holy pilgrimage of Hajj, their prayers are answered. It is advisable that people at home are taken good care of.

Those who do Jihad in the way of Allah. His family and children must be provided support in his absence.

The prayers of the sick are also answered. People should, therefore take care of the sick and should not upset them in any way.

Imam Muhammad Al-Baqir (as) said that five prayers are such that Allah will certainly accept them:

Prayer by the Just Imam.

Prayer of the oppressed (mathloom ).

The prayer of a pious son for his parents.

The prayer of pious parents for their son.

The prayer of amu’min for his brothermu’min in his absence.

Imam Ja’far As-Sadiq (as) has said: Allah shall definitely accept six types of prayer:

Prayer of a pious father for his son.

Curse of a father for his disinherited (Aaq) son.

.Curse of an oppressed person against a tyrant.

The prayer of onemu’min for another.

The prayer of an oppressed when he receives a consideration from a cruel person.

Prayer for the pleasure of theAhl-ul-Bayt.

Beware Of The Curse Of The Oppressed

The Prophet of Allah (S) says, “Beware of the curse of the oppressed that it goes beyond the skies and Allah looks at him with kindness and says, ‘Raise his prayer, I shall accept it!’”

The Prophet (S) also said, “Prevent yourself from your father’s curse. It is sharper than the spear!”

It has come in the traditions that four types of prayer are not rejected by Allah::1. A father’s prayer for his son. 2. Prayer of the oppressed against the oppressor. 3. Prayer of the person who is on the minor pilgrimage (Umrah ). 4. The prayer of a person who is fasting.

It is said that the prayers of five types of persons are not answered:

1. A husband, despite being capable of divorcing a nagging spouse by giving her themehr (alimony ), bears with her and doesn’t divorce her, but prays against her.

2. A person whose slave had escaped from his custody thrice but he doesn’t sell him and just curses him.

3. A person who doesn’t walk hurriedly away from a wall precariously about to fall and prays,’ O Allah! May the wall not fall on my head!’

4. A person who advances a loan to someone without taking any witnesses and then prays, ‘O Allah! Get back my money to me!’

5. An able bodied person capable of earning his livelihood, but doesn’t exert himself to earn, prays’ O Allah! Give me livelihood!’

The Prophet of Allah (S) has said, O Abu Dharr! If in a town only disobedient sinners are there with only three pious persons, Allah will not send curse to that place.

O Abu Dharr! Allah is proud and appreciative of three persons. The first: One who says theAdhaan ( call for prayer) andIqamah (the call to rise for prayer) while alone in a forest and offers his mandatory prayer. Allah asks the angels with pride to look at his sincere creature who has not forgotten the Creator even in the loneliness of the jungle. The second: One who does theNamaz al-Shab (the night prayers) and prostrates in the loneliness of the night despite being overwhelmed by sleep. Allah tells to the angels that the spirit of the sincere creature is with Him while he is in prostration. The third: A person on the battlefield steadfast fighting the enemies while his own comrades have fled with fear in their hearts!:.

Imam Ja’far As-Sadiq (as) narrates that offering mandatory prayers in the view of the people is preferable. Praying in the mosque is preferable to praying in the loneliness of the home. Similarly givingZakat in the precincts of the mosque is better as it would encourage others to follow suit. The non-mandatory prayers and charity and alms to poor and needy is better given in privacy. This will preclude the chance of giving a feeling to the people that the person is proud of his status and the recipients of the help might also feel embarrassed if the help is preferred in public.

Then the Imam (as) said, “Offeringnamaz al-shab was the practice of the Prophet (S) and the pious persons followed suit. It removes pains and makes the faces radiant. One who offers these nightly prayers becomes good-natured and presentable. It boosts the means of livelihood of the person. The

eightrakaat (genuflections) ofnamaz al-shab are the adornment of the Hereafter for one who offers these prayers. It gives light to the eyes and expels sadness.”

It is mentioned in the traditions thatnamaz al-shab enhances the radiance of the face and the fragrance of the body. It gives boost to the person’s livelihood. The person who offers these prayers finds means of discharging his debts.

In another tradition it is said that a household where the Qur’an is recited and thenamaz al-shab is offered, the house appears to the people of the Firmament as if it is a shining star.

It is recorded that the Prophet of Allah (S) said while making a commentary on the verse:

﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ.﴾

No doubt virtues obliterate the sins (11:114)

said that the verse means that when a mu’min offers the namaz al-shab, his sins committed during the day are obliterated.

The Prophet of Islam (S) has said, “Whosoever is given the privilege of offeringnamaz al-shab byAllah, remains awake in the nights and with total dedication offers the prayer duly purifying himself with ablution, Allah will arrange nine rows of angels to join the prayer behind him. OnlyAllah will know the number of angels in each of the nine rows. One end of each row of the angels will be in the North and the other in the South. When the person completes the prayer, virtues will be added to his list (inventory of acts ) according to the number of angels who had offered prayers behind him.”

It is narrated also from the Prophet that Allah will infuse light in the heart of the pious person who stands in prayer during the late hours of the night. When the person utters, “Ya Rab, Ya Rab!”, Allah responds with“Labbaik, Labbaik!” and says, “ O My creature! Ask for what you want from Me! Depend on Me that I am sufficient for the solution of your problems!” Then Allah tells to the angels, “Look! How My creature stands in My Presence in the dead of the night! That is the time when the thoughtless persons will be in their slumbers. You must bear witness that I have obliterated the record of all his sins!”

It is narrated in the traditions that the Prophet of Allah (S) has said, “Jibrael always exhorts me about theNamaz al-Shab so much that I worried perhaps the people in myUmmah might not get any sleep in the thought of this prayer.”

It is narrated from Imam Muhammad Al-Baqir (as) that one who has faith in the Day of Reckoning and Allah will not let a night go when he has not performed theNamaz al-Shab.

It is narrated that a person approachedAmir al Mumineen (as) and said, “O Imam! I am unable to offer theNamaz al-Shab!” Amir’ul-Mu’mineen ‘Ali(as) said, “Your sins are preventing you from doing so.” And added, “Prophet Sulaiman (as)’s mother advised him,’ O son! Don’t sleep much in the nights! Such a habit will render a person a beggar (faqir ) on the Day of Reckoning!’”

It is also narrated from Amir’ul-Mu’mineen ‘Ali (as) that a person asked him to tell about the superiority and significance of theNamaz al-Shab. ” The Imam (as) replied: Be informed that when a person spends a tenth of the night in sincere supplication Allah would tell to the angels, “Write virtues in the name of My creature equivalent to the leaves and flowers in the trees that grow on the banks of the Nile.”

In another tradition it is mentioned that Allah orders the angels to write virtues in the record of a supplicant equal to the leaves in all the trees in the universe. The Imam (as) said, “One who spends a ninth part of the night in prayer, hisNama al-Aamaal will be placed in his right hand on the Day of Judgement!” “A person who spends an eighth part of the night in supplication, Allah will give him the status of a martyr who fought valiantly in the way of Allah and met with death.” “One who spends a seventh pary of the night in prayer, would rise from his grave with the face as radiant as the full moon and will cross theBridge of Siraat with great ease!”

“One who spends a sixth of the night in supplication will get pardon of his sins from Allah and would be counted in the group of repentent people.” “One who spends a fifth of the night in prayer will find a place in the neighborhood of Prophet Ibraheem (as) in the Heaven.” “One who spends a fourth of the night in supplication will will rise with the group of successful people on the Day of Judgement and will cross theBridge of Siraat like a breeze and enter the precincts of the Heaven.” “One who spends a third of the night in prayer Allah will endow him with such a status that every angel wishes to attain it. On the Day of Reckoning there will be Orders that he should have freedom to enter the Heaven through any of the gates he wished to use!”

“One who spent half the night in prayer will get so much reward that if the entire surface of the earth is made of gold and offered to thatMu’min in place of the Reward, he would refuse to accept it. This act of the person will be more valuable in the consideration of Allah than freeing seventy slaves from the progeny of Prophet Ismail (as).” “One who supplicates two thirds of the night, Allah will write virtues in his name equal to the grains of sand in a desert. The lowest number of virtues for such a person would be equal to ten times the size of theMount Ohad.”

“ One who supplicates the whole night, sometimes in prostration and at other in genuflection, sometimes reciting the Holy Qur’an and then uttering Allah’s names, Allah will reward him so much that all his sins would be pardoned and would be as innocent as a just born baby. The virtues written in the name of such a person will be equal to the creatures in the world. The grave of the person would be filled with light. Jealousy and greed would be obliterated from his heart.

He will be freed from the prosecution that takes place in the grave after death. He will be exempt from the Hellfire. He will be raised from the grave on the Day of Judgement who will be free of any fear of Retribution. Allah would say to the angels,’ Look at my creature who spent the full night in My Remembrance. Give him a place in theJannat al Firdous and give him a hundred thousand cities in the Heaven and every city should be adorned

with what he wishes to have! Give him much more than what has already been endowed on him!”

O Abu Dharr! Every spot of land where one puts his head down in prostration will bear witness on the Day of Judgement. There is no resting place where travellers tarry for rest that will not pray for their safety if they had offered their prayers in that place. The place will curse a person if he had committed any act contrary to the dictates of Allah while tarrying there.

O Abu Dharr! There is no dawn or dusk when places don’t call each other: “O my neighbor! Did any passerby talk of Allah while staying with you!? Did any traveller put his forehead down in prostration?” Some places would affirm that the travellers did prostrate in prayer and the others would own that they just rested and went their way. The place confirming about the visitors offering prayers while visiting it would proudly feel that it had the privilege of people offering prayers to Allah while being its guests.

Remember! Forgetfulness has so much engulfed the human race that the inanimate things are more adept at praying to Allah. The inanimate things, although in posession of very feeble senses, busy themselves in prayer.

Someone asked Imam Ja’far As-Sadiq (as) whether one should offer optional (Naafila ) prayers at one place or at different places. The Imam (as) replied that it is better to offer these prayers at different places that these places will bear witnerss to the act on the Day of Reckoning.

It is narrated that when people assemble at a place and don’t praise the Prophet and his Holy Progeny (as), such assembly will be the harbinger of retribution of the concourse on the Day of Reckoning

O Abu Dharr! When Allah created the land and trees grew on it, there was no tree from which the progeny of Adam had not derived benefit. The land and its flora kept providing benefits to man that he praised Allah for His Bounties. But the misguided said, “God has a son!” When this happened, the earth had a cataclysm and the benefits that the trees provided to man faded away. The Qureish believed that the angels are God’s daughters. The Jews thought that Aziz (of Egypt ) was God’s son.The Christians said, “Jesus is the son of God.”

It is narrated from authentic sources that Imam Ja’far As-Sadiq (as) has said: Allah has not created any tree that did not give fruits. But when people started saying that God has a son, half the flora went barren of fruits. And when people started being polytheist, many a tree grew thorns.

It is narrated from the Prophet of Islam (as): Allah deputed a messenger to a nation. He preached with them for forty year. He invited them to have faith in Allah, but none of the people agreed. The people of the place used to congregate on a festive occasion at a ground. On one such occasion the Messenger too went to the assemblage and said, “O people! Have faith in Allah! He is one and only and has no partners!”

The people said, “O person! If you are the messenger of Allah, ask Him to give us fruits of the color of our robes!” That day the people were wearing orange colored dresses. The Messenger went a little distance from there and brought back a dried branch of a tree. He offered prayer and the dried branch became fresh and green. It put on orange fruits. The people saw and ate the fruits. Those who got convinced of the existence of Allah

found that the stone of the fruit was sweet. But the others who still had doubts, found the stones bitter.

The Prophet of Islam (as) has said, “O ‘Ali (as)! There are three things that sooth the hearts of theMu’mins: 1. Meeting brotherMu’mins. 2. Breaking of the fasts. 3. Offering the late night prayers (Tahajjud )” The Prophet (S) added, “O ‘Ali (as)! In my view offering twoRakaat of the night prayers is better than everything in the world. O ‘Ali (as)! AMu’min has an elevated status! When he dies, the angels lament in the Heaven because he was like a rampart for a city for the otherMu’mins against the evil intent of the Satan, the innovators and the infidels.”

Imam Muhammad Al-Baqir (as) said, “We are incapable of praising Allah that He is beyond our comprehension! Similarly we cannot enumerate the qualities of the Prophet of Islam (as) because Allah says, ‘His praise is My praise, his injunction is My injunction, his obedience is My obedience!’ Similarly weAhl-ul-Bayt cannot be praised that Allah has kept us free of all defects and rendered us pure. AlsoMu’mins cannot be praised that when aMu’min meets another, his sins fall away as do the leaves in autumn!”

The Benefits Of Mu’anaqah Or Embrace

Imam Ja’far As-Sadiq (as) says, “When twoMu’mins embrace each other, the Allah’s Blessing will be on them! When they embrace each other only to please Allah, without any worldly motives, the angels say, ‘all your sins have been pardoned! Repeat the act of embrasure!’ When twoMu’mins start speaking, the angels responsible for recording the deeds of the people ask one other to stay away from them that perhaps they desire to exchange secrets and Allah wishes to keep them from others hearing!” The narrator asked: Do the angels not record these exchanges despite Allah observing,

﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ﴾

No person utters a word which our chroniclers don’t record. (50:18)

The Imam (as) took a sigh and said: Allah has ordered the angels to keep away from them in reverence to their greatness. Although the angels don’t hear their conversation Allah (Alam as sir wal khaffiyat ) knows their acts and hears their talk!

Amir’ul-Mu’mineen ‘Ali (as) says, “AMu’min moves amidst five lights (anwaar ). In congregations (majalis ) and matters of religion his entry and exit are both accompanied by light.His knowledge is light and his talk has an aura of light. On the Day of Judgement aMu’min’s glance towards the bounties of Allah too is accompanied with light.”

It is evident from the traditions that the actions and the morals of a person are a reflection of his faith. Shunning the mandatory acts and perpetration of major sins ostracises a person from the faith. Sometimes a pious person is termed aMu’min, sometimes aShi’a and at others awali. A person is called aMu’min orShi’a when his actions are upright.But one should not become proud and conceited learning about these traditions that define aShi’a andMu’min. One should understand that persons fitting the description of aMu’min are hard to come by.

Imam Muhammad Al-Baqir (as) says, “Allah has endowed aMu’min with three traits: 1. Respect in the world. 2. Deliverance in the Hereafter. 3. Fear in the hearts of the tyrants.”

Some companions of Imam Ja’far As-Sadiq (as) approached him on a moonlit night. Impressed with the serene ambience, one of the companions told to the Imam (as), “How brilliant is the night with the moonlight and the stars. The attractiveness of the sky is enhancing with the passage of time.” The Imam (as) said, “When you say this about the sky,Jibrael andMekael are waxing eloquent praising the brightness of the earth and and theMu’mineen living on it.Izrael andIsrafeel too have a similar opinion about the earth.”

The Prophet of Allah (S) has said that aMu’min is so important in the consideration of the Almighty that the angels in the Heaven know him well. The Prophet (S) also added that aMu’min sees with the light provided by Allah.

It is narrated from the Prophet of Allah (S) that aMu’min should have the following qualities He should be calm and collected in times of accidents and calamities, in penury he should be patient and forbearing, he should be thankful and grateful in affluence, he should be contented with whatever Allah provides to him, he should not be harsh with his adversaries, he should not unjustly support his friends, he should be ready to bear hardship for the purpose of prayer and he should be considerate and caring of others. Knowledge is a friend and companion of aMu’min. Patience and tolerance are the viziers of aMu’min and fortitude the chief of his forces. Camaraderie and capability are aMu’min’s brothers and good behaviour and manners are like his father.

The Qualities of A Mu’min

Imam Zain-ul-’Abidin (as) says: AMu’min remains silent that he desires to protect himself from sinning. He speaks with a purpose of getting reward from Allah. Whatever is told to him in confidence he never reveals to his best of friends. What he bears witness to, he doesn’t hide from his friends. Whatever good deed aMu’min does has no element of stealth in it. He is never ashamed of performing an act of prayer and obedience. If people praise him for his good qualities, he expresses fear that the praises might go to his head. At such time he doesistighfar seeking Allah’s protection from the Satan that the person praising him is not aware of his faults. He doesn’t remain oblivious of his own faults not to get carried away by the talk of others. AMu’min is always conscious of the the record keeers of his deeds (the karamain Katibain)

Imam Ja’far As-Sadiq (as) says: AMu’min is steadfast in his affairs of religion. Every moment he has the thought of the Hereafter in his mind. He behaves softly and affably with others. In faith he will be in the stage of firm belief. He will be always seeking knowledge on facts and the understanding of Allah (Maarifath ). He enjoys tasks that help to enhance his knowledge. He performs good deeds with patience and justice.

Despite possessing vast knowledge, he is humble in his behaviour with others. Although intellectually superior, he never makes a show of this trait to others. In the cause of truth he is bold and just. Even if he is rich, he

adopts an equanimous way of life. If he is poor, he takes pride in his poverty. He is generous to a fault and forgives when others cause him some harm. Revenge is not in his nature. He considers goodwill for other Muslims as obedience to Allah. He controls evil desires with great courage.

Despite the pleasures of sin, he keeps himself away from such acts. He has great desire for Jehad. While at prayer, his mind is totally dedicated to Allah. In times of great difficulty he is patient. He is never overwhelmed with the worldly hardships. He is thankful to Allah for the comforts and blessings available to him. He never does backbiting about others. He always thinks well of his kinsmen and friends. He is never tardy in doing a good deed. He is never short tempered and rude in his behaviour with others. He controls his eyes and whenever he views anything Allah’s goodwill is always in his mind.

To satisfy his palate he never does taboo things. Carnal desires never overwhelm him. He is free of all desire of jealousy. He is not a spendthrift but is always ready to help others to the extent possible. For making others comfortable, he is ready to bear some hardship. He doesn’t run after worldly fame and pomp. He is never scared of the hardships that confront him. He can never be faulted for any act of his. When asked for his advice, he gives a considered opinion on matters. The poor and impecunious always look forward to his help. He abstains from foolish, bawdy and useless talk.

Someone asked the Prophet of Islam (S), “Kindly tell me about the qualities of aMu’min. ” He said, “AMu’min has twenty qualities. A person is not a Mu’min if he doesn’t have these traits, his faith (Iman) will not be perfect. These traits are: AMu’min prays regularly, givesZakat , feeds the hungry, is kind to orphans, wears neat and clean clothes, does supplication to Allah with great fervor, never tells lies, he always keeps his promises, shows great integrity, always upholds the truth, supplicates during the nights, lives boldly during the days, makes sincere effort in the way of truth, remains awake in the nights and fasts during the day, is kind to his neighbors, is helpful to widows, joins the funeral processions, takes part in Jehad and walks on the land with humility. May Allah help us to acquire the traits of aMu’min.”

Imam Muhammad Al-Baqir (as) narrates that someone asked the Prophet of Islam (S) to give a description of good pewople. The Prophet (S) replied: A good person is one from whose hands and tongue people are safe. A good person is one who thanks Allah for the bounties endowed on him. In times of difficulty he should be patient and equanimous. When someone inflicts hardship on him unnecessarily, he should bear it patiently and forgive the person. When he commits a sin, he should seek Allah’s forgiveness (Astaghfar )

The Shi’as Of ‘Ali

Imam Ja’far As-Sadiq (as) says, “The Shi’as of ‘Ali (as) are the people whose stomachs touch their backs as an effect of hunger. Their lips will be parched dry with fasting. They are kind of disposition and serious of demeanour. They are intelligent people and well known for intensity in their prayers. Therefore friends! Assume piety and help us intercede on your

behalf on the Day of Reckoning! Busy yourselves in prayer and obedience to Allah.”

It is narrated from Imam Muhammad Al-Baqir (as) that one day Amir’ul-Mu’mineen (as) was one day offereing his morning prayer in Iraq. After the prayer he delivered a sermon. Talking of the fear of Allah the Imam (as) cried. The others too cried a lot. Then he said, “By Allah’s Greatness! I have seen a group ofMu’mins in the time of the Prophet of Islam (S). They used to be unkempt, dusty and of emaciated bodies. Their stomachs used to cling to their backs. The foreheads of theseMu’mins were calloused because of perpetual prostration. These calousses were like the ones that are found on the flanks of the camels. Offering prayers and prostrations in the nights they used to see the dusk in this act. They used to cry inconsolably seeking protection of Allah from the Hellfire. When Allah’s name was mentioned before them, they used to shiver like the tree in times of strong winds. This used to be their condition whenever they thought of Allah’s Retribution. And when I see the people now I find them in a state of oblivian and forgetfulness. After delivering this sermon Amir’ul-Mu’mineen ‘Ali (as) went toBayt al Sharaf and never ever laughed till the day he was martyred.”

It is narrated from Imam Muhammad Al-Baqir (as) that someone inquired of the Prophet of Islam (S), “Ya Prophet! Who are the good and noble creatures of Allah?” The Prophet (S) said, “These are the people who perpetrate good deeds and if ever they commit any sin they seek Allah’s forgiveness by doingAsthagfar. When Allah bestows a bounty on them, they thank Him profusely. When confronted with any calamity, they are patient and forbearing. When angry on others, they generously forgive.”

One night Amir’ul-Mu’mineen (as) was proceeding from the mosque towards the wilderness of Najaf. It was a moonlit night. He noticed some persons following behind him. He tarried and asked them, “Who are you?” They said, “Ya Imam! We are your Shi’as.” The Imam (as) looked at them and said, “Your appearances are not those of Shi’as!” The men said, “Ya Amir’ul-Mu’mineen ! How do your Shi’as look?” He replied, “With sleepless nights in prayer their faces will be flushed. As a result of excessive crying, their eyes look like the eyes of blind persons. Their backs will be hunched because of excessive genuflection in prayer. Because of spending most of the days in fasting their stomachs touch their backs. Because of constant prayer the lips of these persons will be dry and parched. Their fear of Allah (Khushu wa Khuzu ) is reflected from their faces.”

Imam Ja’far As-Sadiq (as) says: AMu’min cannot be a possessor of faith unless he has perfect intelligence. The intelligence cannot be perfect unless the person has the following ten traits:

People expect good treatment from him.

People donot expect ill treatment from him.

He rates his good deeds as very little.

He considers others’ small good turns of great value.

He considers his small fault as major and rates others major faults as trivial.

He never tires of giving ear to the seekers of help.

He tirelessly works in search of knowledge.

He prefers ignominy over worldly fame.

He prefers penury over riches and remains contented with small worldly comforts.

The tenth trait is the most difficult. Whenever he meets anyone, he rates the person more pious and better than himself.

The Imam (as) further said, “There are two types of men. There are some who consider all others better and more pious than themselves. The other type is of people who consider others inferior to themselves. The best attitude is that when one finds a person better than himself, he should interact with him humbly and try to emulate his good qualities. When he finds a person who appears inferior to himself, he should think that the person might have some latent qualities worthy of emulation.” The Imam (as) also added, “Adopting this attitude you will acquire respect and eminence.”

Imam Ja’far As-Sadiq (as) narrates that one day the Prophet (S) met Haritha bin Noman Ansari and said, “O Haritha! How was your morning today?” Haritha said, “Ya Imam! I started the morning with perfect faith and firm belief!” The Prophet (S) said, “Every thing needs a proof. What is the proof that your faith is perfect?” Haritha said, “Ya Imam! My heart is dejected with the world. I have no interest in the world. This belief has encouraged me to pray during the nights and fast during the days. This is tantamount to say that I see the accounting of deeds in Allah’s Firmament. I perceive that the people of the Heaven interact with each other happily and the people of the Hell are undergoing the Retribution.” The Prophet (S) said, “No doubt! You are aMu’min. Allah has illumined your heart with faith. Remain steadfast in this condition. May Allah help you in your endeavour!” Haritha said, “Ya Imam! I have fear of nothing that can involve me in sins other than my eyes.” The Prophet (S) prayed for him and Haritha went blind that the cause of his fear of sinning was removed.

It is narrated from Imam Muhammad Al-Baqir (as) that the Prophet of Islam (S) came across a group of riders. He inquired of them, “Who are you?” They replied that they wereMu’mins. The Prophet (S) asked them to give a proof of beingMu’mins. They said, “Ya Imam! We are committed to Allah’s wish. We obey His Commandments. We entrust all our affairs to Allah and only trust in Him.” The Prophet (S) said, “These persons are wise and sagacious. With their wisdom and sagacity they have come quite close to the status of prophethood!” Then the Prophet (S) added, “If you wish to befriend Allah, don’t make an abode in this world that it is transient. Don’t amass weath that you will not be able to consume it. Beware of Allah’s adversary that soon you will have to return to Him (Allah)!”

The Reward For Adhan and Iqamat

The Prophet of Allah (S) has said, “O Abu Dharr! When aMu’min, alone in the wilderness, can doTayyamum (dry ablution) if water is not handy, say theAdhan and theIqaamah and offer his prayer. Allah orders His angels to join in prayer with thisMu’min in large numbers. The angels are ordered to form rows behind theMu’min that nothing else is visible to the extent a human eye could see. When theMu’min does genuflection, the angels too follow suit as people do in a congregational prayer. Likewise when theMu’min prostrates, the angels too prostrate. In the end when theMu’min

supplicates, the angels sayAameen .” The Prophet (S) added, “O Abu Dharr! If thisMu’min only saysiqamah, at the mandatory time of a compulsory prayer, and not theAdhaan , then only the two angels who are always in attendance with the person will join him in the prayer.”

Some jurists deem it compulsory to say theAdhaan andIqamah for every mandatory prayer while others say thatIqamah is sufficient. Some say that bothAdhaan andIqamah are compulsory for the morning and evening prayers.The latter is a better practice.

Adhaan andIqamah are prescribed only for the mandatory prayers. The optional prayers can be offered without saying theAdhaan andIqamah. Those who say these for the optional prayers are commiting abidaa (an innovation).

It is narrated ina tradition of the Prophet (S) that one who says theAdhaan with true spirit will get Reward from Allah equivalent to that for forty thousand martyrs and forty thousand men of piety (siddiqoon ). On the intercession of this person Allah will admit forty thousand sinners into the Heaven. Remember, when themeuezzin says ‘Ash-haduan la ilaha il Allah’ ninety thousand angels sayDurood (Invoke Allah’s Blessings) for him. They also seek Allah’s forgiveness (Astaghfar ) for him.On the Day of Reckoning this person will be under the shadow of Allah’s Firmament till he is through with the process of accounting.

When theMeuezzin says ‘Ash-haduanna Muhammedan Rasool Allah’ forty thousand angels record blessings for him. Any person who takes precedence to join the first row of a prayer congregation, and listens to the firstTakbeer (announcement of commencement of the prayer) he will be getting reward equivalent to that of manymeuezzins. But there is a proviso that this person has never been the cause of harm to anymuslim.

It is narrated from Imam Muhammad Al-Baqir (as) that a person who says theAdhaan for ten years in the cause of Allah, his sins, as far as he can think of having perpetrated, will be pardoned. The voice of such a person would reach the very Firmament. All the animate and inanimate objects in the vicinity of the place where he recited theAdhaan would bear witness to the fact. He would also get a share of the reward of the persons who pray in the congregation at the mosque in respone to his calling theAdhaan. As the numbers of worshippers swell at the mosque in respons to hisAdhaan, his account of good deeds too will swell accordingly.

Bilal(r.a.) narrates from the Prophet of Islam (S) that themeuezzins are the keepers of the believers. They are also the keepers of their mandatory fasts and prayers. Whatever they ask in return for this service, Allah would grant them. On whomsoevers behalf they intercede, Allah would accept the intercession. The Prophet (S) also said that when a person continuously says theAdhaan in the name of Allah for forty years, Allah will give to him the reward equivalent to that for forty truthful ones (Siddeeqoon ). One who says theAdhaan for ten years will get a place in the accommodation (Qubba ) of Prophet Ibrahim (as). One who says theAdhaan for one year, his sins, as heavy as the mountains, would be forgiven on the Day of Judgement. If a person says theAdhaan only once at the precribed time of prayer, Allah will

forgive all his past sins and protect him from commiting any more sins. He will be given the status of martyrs in the Heaven.

It is narrated from the Prophet of Allah (S), “TheMuezzin , in the interregnum between theAdhaan and theIqamat , gets the reward equivalent to that of a martyr who flails his limbs in a gory condition and dies in the cause of Allah. A person who is not getting off-springs should recite theAdhaan within the four walls of his house.”

Imam Ja’far As-Sadiq (as) narrates that the Prophet of Allah(S) has said, “When you come across evil spirits (Ghouls) on the way, recite theAdhaan aloud and they would flee.” “When a person says theAdhaan andIqaman before praying, two rows of angels join in the prayer behind him. If he says only theIqamat, only one row of angels joins him in the prayer.The row of angels behind the person will be equal to the distance between the east and the west. And equal to the distance between the earth and the sky.”

Imam Ja’far As-Sadiq (as) says that three types of persons would be sent to the Heaven in large numbers: 1.The just Imams. 2. The honest traders. 3. The old person who spends his life in obedience of Allah.”

It is narrated from the Prophet of Allah (S) that seven type of person will be under the shade of theFirmament on the Day of Judgement. On that fateful day, there won’t be any other shade for the multitudes than this. These seven categories of persosn will be:!. The just Imams. 2. The youth who spent his time in the worship of Allah. 3. A person who comes out of the mosque but his heart is in the mosque. 4. The two companions who were together while going for the congregations. 5. The person who thinks of Allah while alone and gets tears in his eyes with His fear.6. A person who is tempted by a beautiful damsel to sin, but out of fear of Allah he abstains. 7. A person who does charity in secret that his right hand gives and the left hand is not aware of the act.

The Reward of Reciting The Qur’an

It is narrated from Imam Ja’far As-Sadiq (as) that when a youngMu’min recites the Holy Qur’an, the Qur’an will become a part of his flesh and blood. Allah will raise him on the Day of Reckoning with the Prophets (as) and angels. TheHoly Qur’an will express its love for him and say,’O Allah! Every person expects reward for his good acts! Therefore I demand rewards for the persons who used to recite me!’ Then Allah would bestow twoHillas (Heavenly Raiment) to the youth. The crown of excellence would be placed on his head. Then Allah would ask the Holy Qur’an,’ Are you happy now?’ The Holy Book would then respond, ‘O Allah! I expected much more than this! Your reward is far less than the person deserves!’ Then Allah would award to the person the pemit to enter the Heaven in his right hand and the permit not to enter the Hell in his left hand. The person will then be admitted to the Heaven and asked to recite one verse from the Qur’an and enter the higher echelons of the Heaven. Now Allah will ask the Qur’an,’ Are you happy now?’ The Qur’an would respond,’ No doubt! I am happy now!’

The Imam (as) also said, “When a person recites the Holy Qur’an to learn it by-heart, Allah will double the reward for the person.”

A person who recites the Qur’an for the benefit of the unlettered, it will be like doing the Jehad. Heaven will be mandatory for such a person.

The Prophet of Allah (S) said, “O Abu Dharr! Don’t adopt the company of any other person than aMu’min. Share your repast with none other than the pious. Don’t share the table with hypocrites and evil persons. O Abu Dharr! You share your food with those whom you consider your friends and share the food with those who keep your friendship for the sake of Allah!”

Imam Muhammad Al-Baqir (as) says, “My revered father, Imam Zain-ul-’Abidin (as), has said, ‘O son! Don’t meet, converse or befirend five types of persons: 1.Don’t sit in the company of a liar. He will be like a mirage that distant things seem near to you and nearer objects as distant. 2. Don’t keep the company of a hypocrite that he can sell you for a morsel or less. 3. Don’t befriend a parsimonious person who will value his money more than you in time of your need. 4. Don’t be friends with a fool that with all good intentions he might put you to harm in his foolishness. 5. Don’t befirend a person who deprives the rights of his kin (Qateh al-Rahem ). In the Holy Qur’an Allah curses such a person thrice.”

Amir’ul-Mu’mineen ‘Ali (as), in one of his sermons, said, “O Believers! It is necessary that you refrain from the company of three types of persons: 1. The shameless sinners and hypocrites. 2. Foolish idiots. 3. The liars.” He added, “The hypocrite will present to you the bad deeds as good and try to make you follow in his footsteps. He will not guide you properly in the matters of faith. His company will be the cause of shame for you. The company of a foolish person will not help to take the right path. Don’t expect him to come to your succor in times of difficulty, however much he tries to do it. Don’t expect any happiness from the company of a liar. He will tell lies to others about you.To uphold one falsehood, he will invent many lies. Even if such a person tells a truth, people wouldn’t believe him. He might create enmities amidst people by telling lies. You must always seriously consider whose friendship you should cultivate.”

Imam Muhammad Al-Baqir (as) says, “Be friends with a person who makes you cry with the fear of Allah and is your wellwisher. Don’t follow one who makes you laugh and tricks you into faults. Soon you will have to go before Allah for accounting of your deeds!”

Imam Ja’far As-Sadiq (as) says, “Amongst my brothers the best friend is one who points out my faults to me.” And added, “There are limits to friendship and truthfulness. Those who don’t recognise these limits, they don’t realise the value of truthfulness. A true friend is one who: 1. Keeps the same attitude with you openly and in secret. 2. Who considers what is good for him as good for you, and what is bad for himself he considers bad for you. 3. If he acquires high station in society, doesn’t change his behaviour towards you. 4. He doesn’t deny you what he has control over. 5. He doesn’t cold shoulder you if you are confronted with any worldly hardship.”

It is narrated from the Prophet of Islam (S) that the most felicitous person is one who keeps the company of good persons. Prophet ’Isa (as) was once asked by his companions, “O Prophet of Allah (S)! What sort of person we should befriend?” Her said, “Looking at whom you remember Allah! Their

talk enhances your knowledge! Their deeds make you seek the rewards of the Hereafter!”

Amir’ul-Mu’mineen ‘Ali (as) says, “One who sits in a place of ill-repute should not complain against persons pointing fingers at him!”

The Imam (as) said, “When a person keeps his own counsel, he keeps control over himself. If he reveals his matter to two persons, it becomes public property!”

He also said, “Think well of the actions of your brotherMu’min and whatever he utters accept as the truth. Try to cultivate virtuous friends as far as possible. Such friends are the ornaments in good times and the shields during the times of hardship.”

“If you need to consult someone in difficult matters, seek the counsel of the God Fearing persons.”

“Keep friendship with your brothers to the extent that they are God Fearing.”

“Abstain from the company of women of ill-repute and maintain distance from women of good character too! Even if the women encourage you to do something good, abstain from it that you don’t don’t get embroiled in any evil deed.”

Imam Ja’far As-Sadiq (as) says, “A person who cannot give you benefit in your faith, never trust his friendship! Don’t crave his company because an action that is not in the way of Allah its end is never good!”

It is narrated from the Prophet of Allah (S), “There are three types of persons whose friendship extinguishes the heart! Mean and timid persons. 2. Women. 3. Rich persons.

Imam Ja’far As-Sadiq (as) says, “There are four things that become useless and vanish: 1.Friendship with an unfaithful person. 2. Good turn done to an ungrateful person. 3. Advice and precept to persons who don’t give a ear to such talk.4. Secrets that are revealed to irresolute persons.”

Imam Muhammad Al-Baqir (as) says: he company of rich persons should be avoided. One who sits near them feels in the beginning that he has been endowed with every bounty, but with passage of time he starts thinking that he has received nothing.

The Prophet of Allah (S) has said, “Four things kill one’s heart: 1. Sinning repeatedly.2. Talking a lot with women. 3. Arguing with a foolish person. 4. Sitting near the dead.” The companions asked him, “O Prophet of Allah (S)! Who are the dead?” The Prophet (S) replied, “The dead are the rich persons who have become head-strong with possession of extreme wealtrh!”

The Prophet of Allah (S) said, “Feeding theMu’mins is a very good deed. Always feed others that some of them might qualify asMu’mins and become the cause of reward for you”

A person who feeds a hungryMu’min Allah will satiate him with the fruits of the Heaven. Whoever gives a draught of water to aMu’min Allah will provide him with sealed beverages in the Heaven. Whoever clothes aMu’min will get raiment of silk and satin (Hareer wa istabarq ) in the Heaven. As long as a thread of the garment given to aMu’min remains, the angels keep praising the bebnefactor. Whoever helps aMu’min in his time

of need, Allah will give him a place in the shadow of the Firmament on the Day of Judgement. At that time others will be facing extreme heat in the Ground of Resurrection.

It is authentically narrated that Imam Muhammad Al-Baqir (as) has said, “Three things elevate aMu’min: Greeting everyone. 2. Feeding people. 3. Praying at the time while others are lulled by sleep.”

Feeding The Muslim Brothers

The Prophet of Allah (S) said: Whoever feeds three Muslims, Allah will give him three meals in the Heaven! 1. The meal fromMalakoot al Samawat in Jannat al Firdous. 2. The meal fromJannat al-Aden. 3. The meal fromTooba which is a tree in the Heaven. This tree has been planted by Allah in theGarden of Eden.

The acts that earn Allah’s forgiveness include feeding of the hungry Muslims to their satiation.

Whoever quenches the thirst of a Muslim in a place where water is scarce, against every gulp of water seventy thousand good deeds will be entered in his account of deeds. He will get reward equal to freeing ten persons from the progeny of Prophet Ismail (as). When a guest enters a home, he sends away the sins of the inmates of the house.

At one place the Prophet (S) said, “When guests come, they come with many hopes and when they depart they go as a cause of your Deliverence.”

Imam Ja’far As-Sadiq (as) says, “Whoever entertains a rich person over a meal, he will get reward equal to saving a progeny of Prophet Ismail (as) from getting executed. One who feeds a poorMu’min, his reward will be equal to saving a hundred persons from the progeny of Prophet Ismail (as).”

Feeding aMu’min once is better than releasing ten slaves and performing Haj ten times.

The Prophet of Islam (S) has prohibited people from accepting invitation of the hypocrites.

The Prophet (S) said, “O Abu Dharr! Refrain from irrelevent talk. It is enough for you to talk as much as it is necessary!”

He added, “O Abu Dharr! It is sufficient to make a person a liar if he keeps repeating to persons what he has heard from others!” Remember, there is none more deserving of locking up than the tongue. While repeating any talk it is better to reveal the name of the person who originally talked about it. If the narrater is pious and truthful, he will get the reward. If it is a falsehood, the original narrator will get the punishment.

The Prophet (S) said: O Abu Dharr! Respect the following types of persons: 1. The persons who follow the precepts of the Holy Qur’an. 2. Respecting the just and kind ruler.

Jabir Jaufi narrates that Imam Muhammad Al-Baqir (as) said, “O Jabir! For a person who claims to be a Shi’a, it is sufficient only to proclaim his love for us, theAhl-ul-Bayt ? By Allah! Our Shi’a is only the person who is afraid and obedient of Allah. Our Shi’as are recognised by their hospitable natures and kind hearts, they are men of integrity and busy in the thoughts of Allah. They are regular at their prayers and fasting, they treat their parents well, they care for their neighbors, poor, needy and the orphans. They are truthful and regularly recite the Holy Qur’an. They keep their

mouths shut about others except in the matters ofAmr bil maroof nahi an il munkar (the matters of dos and don’ts according toShariah ), they are accepted as trustworthy in their family circles.”

Jabir Jaufi said, “These days I don’t find anyone fitting this description!” The Imam (as) replied, “O Jabir! Beware! Lest the different routes take you astray! People thought it sufficient to merely claim the love for Amir’ul-Mu’mineen ‘Ali (as) and to express acceptance hisWilaya (Supremacy) without trying to be righteous and practicing the precepts of Islam.

Therefore, if a person says that he has love for the Prophet of Islam (as) who is better than Amir’ul-Mu’mineen ‘Ali (as) and he does not follow theseerat (example) and theSunna (the traditions) of the Prophet (S) then he will not get any benefit for his shallow expression of love for the Prophet (S). Therefore, have fear of Allah and participate in the good deeds prescribed by Him. Remember! There is no relationship between Allah and anyone else. The dearest person in the view of Allah is one who is pious and obedient to Him. O Jabir! Nearness of Allah is possible only for the person who is obedient to Him! We don’t have any permit for exclusion from the Hellfire! Whosoever is obedient to Allah, he is from ouir friends. Whoever is sinning against Allah, he is our enemy. OurWilaya reaches only those who are practicing piety and good deeds.”

Imam Ja’far As-Sadiq (as) said, “Our Shi’a is one who guards against two things: One is the thing that lies between the two cheeks and the other that lies between the two loins.”

The Prophet of Islam (S) said, “Two persons will have the shade of the Firmament over their heads when even the virtuous would fend only for themselves: The first is the one: who prays and laments in loneliness and the second is one who is in company of a young and strange damsel but is not attracted towards her.”

Imam Ja’far As-Sadiq (as) said, “A perfectMu’min is one who has ten qualities: 1. People expect good from him. 2. The people are not afraid of any harm from him. 3. Who considers his own good deeds as trivial. 4. Who considers his small mistakes as big sins. 5. He considers others’ small good deeds as big. 6. He considers others’ big sins as trivial. 7. He keeps himself busy in acquiring knowledge throughout his life. 8. He considers a poor person better than the rich. 9. He is contented with the sustenence he gets. 10. He rates every one he meets better than himself.”

One companion asked Amir’ul-Mu’mineen ‘Ali (as), “O Maula! Please describe aMu’min to me!” The Imam (as) pointed towards the wall in front of them and said, “AMu’min is one who can order the wall to turn to gold and it would turn to gold! “When the companion looked towards the wall, he found that it had turned to gold! He was astonished and asked, “O Maula! You didn’t order the wall to turn to gold and had just told me as an example of the trait of aMu’min. Even then the wall turned to gold!” The Imam (as) replied, “This is the difference between aMu’min and theAmir al Mu’mineen!”

Amir’ul-Mu’mineen ‘Ali (as) said that charity (Sadaqa ) is a big form of piety. What your right hand gives as charity, your left should not know about!

The Prophet of Islam (S) has said, “O Abu Dharr! Don’t seek the company of anyone other than aMu’min. Share your fare with aMu’min. O Abu Dharr! Invite one to the meal who is a friend of Allah and he befriends you because of Allah! Abstain from the company of bad people lest they turn you bad. A good person too appears bad in the company of the evil!”

Imam Ja’far As-Sadiq (as) said, “Four things are a waste: 1. Friendship of a disloyal person. 2. Doing a good turn to an ungrateful person. 3. Moralising an inattentive person. 4. Revealing one’s own secret to a foolish person.”

It is narrated that the Amir’ul-Mu’mineen (as) was coming out of the mosque one night. He went towards the wilderness of Najaf. He had gone some distance when he noticed some persons were coming behind him. When the persons came near him, he asked who they were. They said that they were hisShi’as. The Imam (as) looked cursorily at their faces and said, “ I find that your foreheads are not those of my Shi’as!”

They asked, “O Amir’ul-Mu’mineen (as)! How are the foreheads of your Shi’as?” He replied, “Therir faces are yellow. Their eyes look like the eyes of blind persons due to spending late nights in prayer. They have hunched backs because of excess of prayers and their tummies almost touch their backs because of excessive fasting. Their lips are parched because of excessive supplication and they give the appearance of persons in fear.”

Husayn bin Naam narrates that Imam Ja’far As-Sadiq (as) asked him if he loved a brotherMu’min? He affirmed that he did loveMu’mins. The Imam (as) asked did he ever share his meals withMu’mins? He said that generally one or more guests are there to share his food. The Imam (as) said, “They are more generous to you in this act than you are in feeding them!” He asked, “How is it! It is I who shares the sumptuous fare with them?” The Imam (as) replied, “When they enter your threshold the sins of all the members of your family are pardoned. When they depart they take away all the sins of the inmates.”

The Prophet of Islam (S) said that repeating hearsay too is tantamount to lying.

Amir’ul-Mu’mineen ‘Ali (as) said, “If ever you repeat the hearsay, tell the name of the person who narrated the story to you. Then you will get rewarded if the matter is true and if it is a falsehood, the punishment will go to the one who told you the lie.”

The Prophet of Islam (S) said: O Abu Dharr! Respect the grey bearded Muslim. Respect those who follow the precepts set by the Holy Qur’an. Respect the just ruler. All these acts are akin to showing respect to Allah. We are describing these as threeYanabeeh or streams in the following chapter.

“And We Ransomed him with a Great Sacrifice”

His Eminence, Prophet Ibrahim (a.s) was already appointed at the post of Messengership. He already donned the mantle of “divine friendship” (Khalil), and seeking the vastness of his skirt the Beneficent Lord had bestowed him with the pearls of merits and virtues. Today again, providence wants to grant him a significant position but to achieve this status he has to pass a strange test. He sees a dream for two consecutive nights that he is slaughtering his one and only son in the path of God. The scene of the third day is described in the following words of the Holy Qur’an:

And when he attained to working with him, he said: O my son! surely I have seen in a dream that I should sacrifice you; consider then what you see. He said: O my father! Do what you are commanded; if Allah please, you will find me of the patient ones.1

This conversation clearly shows how steadfast these father and sons were and how particular they were in obeying the command of Allah. The Holy Qur’an is informing us that:

So when they both submitted and he threw him down upon his forehead, and We called out to him saying: O Ibrahim! You have indeed shown the truth of the vision; surely thus do We reward the doers of good:2

Ibrahim (a.s) opened his eyes. My God! What is this? Ismail is standing away from him and smiling; and in his place a ram is lying slaughtered. Ibrahim (a.s) was perplexed. He though, “If I had seen my son rolling in the dust and blood, and had been patient in obeying the command of Allah, how great my status would have been in the court of Allah. It is a pity that I could not scale those heights. May be this sacrifice is not worthy of acceptance in the courts of the Almighty Lord and that is why it has been neglected.” At that time the Holy Qur’an only tells us that the statement of Almighty Allah supported him:

Most surely this is a manifest trial. And We ransomed him with a great sacrifice.3

In many commentaries of Qur’an the “great sacrifice” is said to denote that same ram which was slaughtered in lieu of His Eminence, Ismail (a.s).4 In the Shia commentary, Tafsir Safi a tradition of Tafsir Qummi is also quoted on this topic: When Ibrahim (a.s) decided to slaughter Ismail (a.s), the Almighty Allah made a beautiful ram its ransom. It used to graze in Paradise since the last forty years prior to this and it was not born of a female; the Almighty had created it with His intention. All the animals that shall be slaughtered in Mina shall all be ransom of Ismail. In this commentary many narrations on this topic are quoted, however the Late Maulana Farman ‘Ali (t.s.) has remarked under the translation of this verse that: “Though commentators have construed a fat ram of Paradise by “the great sacrifice” this is absolutely against reason, because even though it be of Paradise and no matter how fattened it may be, in comparison to a prophet it cannot be ‘great’. In my view “the great sacrifice” could not be anything other than the martyrdom of Imam Husayn (a.s). That is why the Messenger of Allah (s.a.w) used to say: Husayn is from me and I am from Husayn.”5

The respected Maulana has differed with the commentators in his writings and with all due respect and reverence I also beg to differ with the Maulana. No proof is required of the fact that the apparent explanation of the Qur’anic verse is different from their hidden interpretation. It is an established fact accepted by all sects of Islam that the Qur’an is revealed with seven letters or seven layers of meanings. Thus it is reported from Jabir Ibn Abdullah Ansari:

I asked the interpretation of some verse from Imam Muhammad Baqir (a.s) and he informed me of it. Then I asked him about it again and he gave me a different reply. So I told him: May I be sacrificed on you. Before this day you had given a different reply to this question. He replied: O Jabir! There is an interior of the Qur’an and an interior of the interior. And it has an exterior and an exterior of the exterior. O Jabir! Nothing is beyond the intellects of the people more than the exegesis of Qur’an. Because for most of the verses the beginning portion is about one thing and the last portion is about something else while apparently the statement seems continuous and connected and different meanings are construed from it.” Have you noted how clearly the Holy Imam (a.s) has explained that there are multiple meanings of the Qur’an. And if one believes in the apparent meaning it does not mean that one is denying the inner interpretation. And neither does it mean that one who believes in the inner meaning should reject the apparent explanation. That is why Imam ‘Ali Reza (a.s) told one of his companions, “Do not become like those who deny the apparent meanings of Qur’an.” After this preface, I beg to state that when traditions have explained the “great sacrifice” to also denote the ram that was slaughtered in lieu of Ismail there is no reason that we should deny this apparent explanation only because the esoteric interpretation says that the “great sacrifice” denotes the martyrdom of Imam Husayn (a.s). This denial cannot be justified because on the basis of traditions and principles of faith we are obliged to have faith and believe in both equally. The Maulana himself had acted on the principle a little before the captioned verse. Thus under the explanation of the verse:

…surely I have seen in a dream that…6

He writes its interpretation:

A voice came, ‘You passed your test. Right now just offer the sacrifice of this heavenly ram and We have ransomed it with a great sacrifice.’ Please note the underlined words on page 718 of the translation. Though even I agree that of all the arguments that are presented to prove the greatness of this ram not even one is valid and acceptable and none proves the greatness of the ram over Ismail (a.s). For example let us see the following justifications:

1 – Some people say that since the ram was slaughtered, it became great. But I cannot as yet understand how merely being slaughtered endowed it with greatness.

2 – Sometimes it is explained that its greatness is due to the fact that Allah accepted it in lieu of the son of Ibrahim. But this argument clearly shows that its greatness was based on the fact that it became ransom of Ismail. Therefore it could not be superior to Ismail.

3 – It is also stated as a cause that since it was sent by the Almighty God that is why it became great. Now the question is that if you are asked who is greater, a ram sent by God or a Prophet sent by God, whom would you select?

4 – The same question is applicable to those who say that it was the ram of Habeel, which was alive in Paradise and it was sent at that time to be the ransom of Ismail.

5 – It is a very significant thing to state that it had grazed in Paradise for years and was fattened a great deal, therefore it was “great.” If the aim of sacrifice is that the flesh and blood is used by God for Himself then indeed the huge ram is “great” in comparison of Ismail (a.s). But is not so, rather:

There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part…7

The Almighty Allah only sees sincerity and piety; thus indeed the sacrifice of the one and only son had much more sincerity and piety than slaughtering a ram. And a son who was born after 90 years of prayers and was the justification of the words: “We give you the good news of a boy…”8 and also the bearer of the effulgence of the Holy Prophet (s.a.w). The gist of the matter is that as far as the superiority of Ismail to the ram is concerned I am in perfect agreement with the honorable Maulana. Even though it be a ram of Paradise and however fat it may be, but its superiority to prophets is impossible. Let us however examine this matter from another angle. Is it not possible that in tradition where the ram is said to be “great sacrifice” there is no issue of its comparison with His Eminence, Ismail (a.s)? And this comparison is only the product of our imagination? Is it necessary to construe that it only means “greater than Ismail”? Can it not be construed that it denotes “great in itself” or “greater than other animals”? Would it be against eloquence? The fact is that no trace of comparison with His Eminence, Ismail (a.s) is found in the traditions. Rather they are content to just state the greatness of the ram itself and they inform us that the ram was born without the medium of parents by the command of God and grazed in Paradise for forty years and the Almighty Allah had created it only to save the life of Ismail (a.s). In this regard it possesses a superiority over all animals and that is why it is called “great.” This was the apparent explanation and the inner exegesis indeed says that it refers to the great martyrdom of Imam Husayn (a.s). Allamah Abdullah Yusuf ‘Ali has also confessed this in his translation and commentary of this verse. I am not quoting his writing for the sake of brevity. In the same way whatever Maulana Farman ‘Ali has written about this matter has already been quoted by us above. Even our Zakireen9 , when they see that the “great sacrifice” refers to the martyrdom of Husayn (a.s) they become needless of more contemplation and instantly translate that: We have made the sacrifice of Husayn as the ransom of Ismail and on the basis of this translation they construct their whole speech (Majlis). They discover such corners of virtues and calamities that even the stoniest heart could not, but be affected by it. Though only this much is correct in this translation that the great sacrifice denotes the sacrifice of Husayn (a.s). The first objection that applies to this translation is that a ransom is always of lesser value and significance than the ransomed object/person. It does not befit the people of reason that they sacrifice a thing of more value to save something of lesser value. And here the sacrifice is said to be ransomed by the “great sacrifice” or in his words Imam Husayn (a.s) is taken as ransom of Ismail, which is not in any way acceptable because the Infallible Imams (a.s) are universally believed to be superior to all prophets except the Last Prophet (s.a.w). Therefore the translation is absolutely wrong. The reply given to this objection is that at that time Ismail (a.s) carried in his loins the seeds of the Holy Prophet (s.a.w) and Lady Fatima Zahra (a.s) and also all the Infallible Imams among whom Imam Husayn (a.s) was also included and were Ismail slaughtered at that time, it would have destroyed the seeds of all the Imams. Therefore Imam Husayn (a.s) did not become only the ransom of Ismail (a.s), but he became the ransom of this whole chain of whom he was also a part, and there is nothing wrong according to reason if a part is sacrificed for the whole. The statement of Maulana Farman ‘Ali in the margins that: That is why the Holy Prophet (s.a.w) used to remark that ‘Husayn is from me and I am from Husayn’ also most probably denotes the same thing and he has indicated towards this same reply. These justifications indeed entertain a religious gathering but the actual problem is not solved. Just suppose even if we ignore this question it still remains unsolved that when the aim of the sacrifice was fulfilled and the sincerity and steadfastness of Ibrahim and Ismail (a.s) passed the test and the life of Ismail was also saved, then what was the need of presenting a ransom? Apart from this, we should also note that the martyrdom of Imam Husayn (a.s) was destined much before the incident of Ismail (a.s) and the Almighty Allah had also hinted it on different occasions. Thus His Eminence, Adam (a.s), His Eminence, Nuh (a.s), and His Eminence, Ibrahim (a.s) had already been informed about the event of Karbala’ before the occurrence of this incident (of Ismail). Then keeping in mind this point how far is it justified to say that the martyrdom Imam Husayn (a.s) was made the ransom of Ismail’s slaughter? Now I do not wish to keep the readers in further suspense. I present the same narration according to which the martyrdom of Imam Husayn (a.s) is said to denote the “great sacrifice.” (And indeed it denotes thus!) So that it becomes clear what the intention of the narration is and what the people have construed it to mean.

Fazl narrates that he heard Imam ‘Ali Reza (a.s) say: When the Almighty Allah commanded Ibrahim (a.s) to slaughter the ram that was sent in place of his son, Ismail, Ibrahim (a.s) wished he had not been commanded to slaughter the ram and he had been allowed to slaughter Ismail with his own hands so that he had experienced a grief a father feels on slaughtering ones own beloved son and in this way he would have become eligible for the rewards of such grief stricken people. Thus Allah revealed to him: O Ibrahim! Who is most beloved to you among all the creatures? Ibrahim (a.s) replied, “O my Lord! None among Your creatures is as much beloved to me as Your beloved, Muhammad.” Thus revelation came asking him: Is he more precious to you or your own self? He said that he was more beloved to him than his own self. Then he was asked whether he (Muhammad’s) son was more beloved to him or his own son (Ismail)? Ibrahim (a.s) replied, “His (Muhammad’s) son is more beloved to me. At that time the Almighty Allah informed, “Would you be more aggrieved upon his oppressive slaughter or upon the slaughter of your son by your hands under My orders?” Ibrahim (a.s) said that he would be more aggrieved on the slaughter of the Prophet’s son at the hands of enemies. Then the Almighty Allah informed him that a group would think that they are from the nation of Muhammad and after Muhammad they would unjustly slay his son like a ram is slaughtered. And those people would become eligible for divine wrath due to this act. Hearing this incident, Ibrahim (a.s) became restless and his heart became aggrieved and began to weep.

At that time the Almighty Allah revealed: O Ibrahim! The grief you would have suffered due to slaughtering Ismail with your own hands, We have ransomed it with this restlessness that you experienced due to Husayn and his slaying and I have bestowed you with the highest position of the grief stricken people; and that is the aim of the divine saying:

And We ransomed him with a great sacrifice.10

You must have noted what the tradition says. Read the narration and think upon its explanation. Does it say that Allah made the sacrifice of Husayn (a.s) as ransom of the slaughter of Ismail? After writing this tradition, Allamah Majlisi has also explained it and first of all he has mentioned the objection of the lesser value of the ransom and the greatness of Imam Husayn (a.s). Then he has stated the same point, which we have stated in our forgone discussion. However after that he says: It is not stated in this tradition that the Almighty Allah made Husayn the ransom of Ismail, therefore there is no scope of objection about ransom. Rather it says that the Almighty Allah ransomed the grief of Ibrahim (a.s) he would have experienced by slaughtering Ismail by his restlessness and weeping upon Husayn (a.s). Then he says: Obviously on the basis of this tradition the “ransom” here does not denote ransom in the real sense. It only denotes giving something in exchange because His Eminence, Ibrahim (a.s) was regretting that he had missed the reward of grieving for his son. Therefore the Almighty gave him in its place a thing that was more rewarding and superior, that is the grief on the sufferings of Imam Husayn (a.s).

The gist of the matter is that the martyrdom of Husayn (a.s) was a pre-destined event. It did not occur to save Ismail from slaughter. Therefore the objection is not applicable that the ransom must be of lesser value than the ransomed thing.

Towards the end I would also like to point out that if the ‘b’ in ‘bi zibhin azeem’ is taken to be article of causation it would denote ransom in the true sense. However, under such circumstances would it become the cause of the ransom and not ransom itself. That is, it would mean that due to the “great sacrifice” We have given the ransom of Ismail and saved him because if Ismail had been slaughtered, Imam Husayn (a.s) would not have come into existence. Therefore to save him, Ismail was saved through the ram. Allamah Majlisi has also suggested this interpretation in Biharul Anwar. The aim of the Allamah is that if the ransom is taken in its actual connotation, we would have to consider ‘bi’ as the ‘bi’ of causation. And if it is not considered causative we would have to accept that the pronoun of ‘ha’ contains a metaphor and also the ransom would have to be considered synonymous to “replacement.” Hopefully the inner interpretation of this verse has become clear for the readers.

Now it remains to be seen why the Almighty Allah has honored the martyrdom as a “great sacrifice.” By comparing it to other events from the aspect of the loftiness of the aim, the importance of the events, the comprehensiveness of the consequence and its effectiveness it could be shown that a sacrifice greater than this had neither been offered before nor is there any possibility that it shall be done even in the future. But since all such discussion here would prolong the article so much that no space would remain for other articles in al-Jawwad Journal, I refrain from the same. However, it need not be mentioned that this is just a preface to a deeper understanding of Karbala’ Tragedy.

The Great Sacrifice

There are so many misunderstandings among the Muslims regarding the verse: “And We ransomed him with a great sacrifice,” that no other verse of Qur’an is equal in this aspect. I had written an article in al-Jawwad Muharram Special Issue on the topic of this same verse. In that treatise I had explained and investigated all the aspects of the verse in the light of traditions and narrations and explained how the status and position of Imam Husayn (a.s) is so high and lofty that he could not be considered as a ransom of Prophet Ismail (a.s). According to the view of Allamah Majlisi (vide Biharul Anwar) Imam Husayn (a.s), the Chief of the Martyrs is the cause of the ransom itself. In his view the actual connotations of the verse is that: Due to the great sacrifice We saved Ismail by ransoming him. That is, because the Chief of the Martyrs was supposed to appear in the progeny of Ismail (a.s) and if he had been slaughtered, this effulgence would not have come into existence, the Almighty God saved Ismail (a.s) and in his lieu the ram was slaughtered. Hence the question arises that many innocent lives were taken and blood spilled after Prophet Ismail (a.s). Many Prophets of Bani Israel were killed at the hands of the oppressors and the verse of Qur’an proves it:

…and killed the prophets unjustly…11

Then what is the reason that only Imam Husayn (a.s) should be taken as the evidence of this verse? However by studying carefully the words of the verse it becomes clears that here it does not merely denote the killing of an innocent soul in the path of Allah. Rather it denotes that special condition of killing that is referred to as “the Great Sacrifice.” It is obvious that no proof could be given about those honorable prophets that they were “slaughtered.” Only Prophet Yahya (a.s) is able to fill the criterion and his similarity to Imam Husayn (a.s) extends to the fact that that his severed head was also placed in a tray and presented to a king. However first of all his circumstances can hardly be compared to the incidents of the martyrdom of Imam Husayn (a.s), so how could it be greater than the sacrifice of Imam Husayn (a.s)? Secondly the interpretation of Allamah Majlisi shows that the great sacrifice was to occur in the progeny of Ismail (a.s) and it is not connected to anyone from Bani Israel. Otherwise for its protection there was no need to save the life of Ismail (a.s). Therefore, Prophet Yahya (a.s) can never be the evidence of this verse. Let us now see which murder in the progeny of Ismail (a.s) is such that it could be called as “the great sacrifice” and its greatness should also be absolutely proved.

In the progeny of Ismail (a.s) quite later on, we notice the incident of Abdullah Ibn Abdul Muttalib, who was going to be slaughtered in the way of Allah and Abdul Muttalib was fully prepared to slaughter him in order to fulfill his vow. However his mother and other people of Mecca objected to it and restrained him from such a course of action and thus the question of a ransom arose. The drawing of lots started with ten camels and always the name of Abdullah was drawn. Until the lots were cast for 100 camels and Abdullah and then it was drawn for the 100 camels and in this way Abdullah was saved from being slaughtered at that time, just as Prophet Ismail (a.s) had escaped the slaughtered. Due to this event the Islamic religious law has stipulated 100 camels as the penalty of willful murder.

In any case, Prophet Ismail and after him Abdullah, both were fully prepared to be slaughtered but Providence saved them for divine wisdom. That is why the Holy Prophet (s.a.w) used to say: I am the son of two slaughtered ones (sacrifices). After this event if any incident in the progeny could be termed as “the great sacrifice” and which is in its fullest sense, is that of the martyrdom of Imam Husayn (a.s). This divine wisdom is worth contemplation that even though Imam Husayn (a.s) had suffered so many physical and emotional wounds that were alone sufficient to cause death, the connection between him and life was not severed until the prophecy was fulfilled to the letter. So much so, that the accursed Shimr committed the heinous act that caused furor in the earth and the heavens. And the trustworthy Jibraeel announced from the skies: Know that! Husayn has been slaughtered in Karbala’!

In any case, in this essay, I would like to briefly describe the events of Ismail (a.s) and Imam Husayn (a.s) and draw a comparison between them to point out why the Almighty Allah has honored the martyrdom of Imam Husayn (a.s) by the lofty title of “the great sacrifice.” And also whether the events of the martyrdom and the circumstances of the slaughter of Imam Husayn (a.s) are really worthy of this title or not. Although I know that if any scholar takes up the task of writing on this topic, even after writing reams and reams he would confess that he has not been able to do justice to the subject matter.

And inspite of this I have dared to write about it. I think that so what if my writing could not show the “great sacrifice” in the true light. At least it would be a proof of my daring of unbounded love. Anyway, I would restrict this essay only to those topics that are common, if only in name, to Prophet Ismail and Imam Husayn (a.s). It is obvious that as much the causes of peace of the heart and leisure keep on decreasing and as much they increase spiritual pain and physical discomfort as much the greatness of the slaughtered one shall go on increasing. Slaughter is itself the greatest pain and in addition to it the presence of other pains enhances its greatness. Let us now, in the light of this view, cast a brief glance on both the events from their beginning to the end.

(1) Cause of the slaughter

Prophet Ismail (a.s) was being slaughtered by the command of Allah and he was even aware of it. His words as recorded in Qur’an: “…do what you are commanded…”12 prove my assertion that he himself had also given the permission. Therefore his killing was not based on injustice and neither could he be called an oppressed one. On the other hand the martyrdom of Imam Husayn (a.s) was such a great cruelty whose equal could not be found since the inception of the created world until Qiyamat. His Eminence, Ibrahim (a.s) was going to slaughter Ismail (a.s) for the pleasure of God and the words: “Thus do We reward the doers of good.”13 have given him the certificate of acceptance also. On the other hand the killers of Husayn (a.s) were cutting off his parched throat to gain the proximity of Yazid. They did not care that through this deed they would become eligible for a painful chastisement. They slaughtered Husayn (a.s) and earned the displeasure of Allah, they slit the heart of the Prophet and injured the feelings of Lady Fatima (s.a.). They made a crack in the foundation of Islam. They blemished the face of humanity. They shattered the screens of civility and ethics and insulted humanity. They proved true by spilling innocent blood, the fear of the angels when they had said:

What! Wilt Thou place in it such as shall make mischief in it and shed blood…14

(2) The Slaughtered One

The one who was slaughtering Ismail (a.s) was his own respected father whose love and affection for his son could be gauged even if we ignore his perfect humanity, prophethood and friendship of God, just by the fact that Ismail (a.s) was fruit of his prayers of 99 years. Until that time Ismail (a.s) was his only child and all his future hopes were connected to him alone. He was supposed to be his support in his old age. He was the light of his eyes. He was the strength of his heart and the achievement of his life. In such circumstances, how gentle he would have been in using the knife could be understood by any sensible person. On the other hand, the killers of Imam Husayn (a.s) were such that instead of mercy and gentleness their hearts were filled with cruelty and mercilessness. Instead of any love and regard in their eyes they were having utter shamelessness and their tongues, instead of softness and kindness had hardness and sharpness. They were deadly enemies and were utterly shameless. They were enemies of ethics. In their view the meaning of humanity was only limited to the glitter of gold and silver. And this glitter had perplexed their eyes so much that they did not flinch in making a six-month infant a target for arrows. How can any mercy and caution be expected from such people? The events testify that they did not rest content only to slaughter Husayn (a.s). They put into practice all the atrocities that a human mind can imagine. Apparently from this aspect also the greatness of the sacrifice of Husayn increases.

(3) Tools of Slaughter

Religious law commands that before slaughter the instrument should be sharpened adequately so that the slaughtered one has to undergo minimum pain. Apart from this, His Eminence, Ibrahim (a.s) was an affectionate father as mentioned above therefore it goes without saying that he must have sharpened the knife as much as possible. However in Karbala’, where other rules of human behavior were ignored, the sword used to severe his holy head was so blunt that according to famous traditional reports, it took twelve slashes before it could complete its job. In addition to this, another aspect of the greatness of Husayn (a.s) is that even if Ismail (a.s) had been slaughtered, only a single stroke would have been used for it and his body would have received only a single wound. However, for the killing of Husayn (a.s), which attack was such that it had not been used hundreds of times? Swords, daggers, arrows, spears, maces, stones, burning pieces of wood, ridicules. In other words, every instrument that had been invented to injure the body and soul until that time, all were employed for Imam Husayn (a.s). Such was the propensity of the injuries inflicted upon the purified body of the Holy Imam that according to famous traditions only the front portion of his body had 1951 wounds.

(4) Method of Slaughter

Regarding Ismail (a.s) the Holy Qur’an says:

…he threw him down upon his forehead…15

It means that Ibrahim (a.s) made Ismail (a.s) lie down sideways so that his cheek touched the earth in the same way as a ram is laid for slaughter. This is done in such a way so that there is ease in cutting the neck and it is least painful way of severing the head. Mulla Mohsin Faiz has explained it in the above way. On the other hand the manner in which Imam Husayn (a.s) was beheaded was such that no tongue has the strength to speak about it and no pen could summon the courage to describe it. It is sufficient to say that Imam Husayn (a.s) is given the special title of: ‘One slaughtered at the nape.’ and how painfully the head is severed from the body by this method cannot be imagined by anyone.

(5) Condition of welcoming death

Ismail (a.s) accepted the command of slaughter, which even though it would have granted a lofty position to him and his respected father, he still considered it a calamity and trouble; that is why he said:

…if Allah please, you will find me of the patient ones.16

Saying so he announced his patience, which is restricted to troublesome circumstances. On the other hand, Imam Husayn (a.s) and his companions considered their killing and slaughter, which was neither under the command of Allah nor due to some retaliation or penalty, as solely for the pleasure of God and on the basis of the steadfastness of their truth a mercy, as the following tradition indicates:

“The condition of Husayn (a.s) and some of his special companions was such that as calamities continued to befall them, their countenances shone more and more and their limbs and organs expressed absolute peace and comfort and the soul continued to proceed on the stages of peace.17 This is regarding some special companions, if the general condition of all the companions and relatives is to be seen one could read the following words of another traditional report, which describes the conversation on the eve of Ashura day:

The Holy Imam said, “All of you shall be killed tomorrow and none shall be spared.” All said, “Thanks be to Allah, that He bestowed us the honor to be slain with you.”

On the basis of such steadfastness and daring in being killed we are compelled to say that the incident of Husayn (a.s) is not only great but it is the “greatest” such that the history of the world has failed to provide us with its equal.

(6) Condition of the slaughtered one

It is the command of the religious law that before the slaughter the beast of slaughter must be fed and watered adequately. Apart from this Ibrahim (a.s) himself wanted to provide every sort of comfort as much as was in his power, for the last time for his son. That is why at the time of leaving the house he had him fed to satiation. He asked Her Eminence, Hajrah to give him a bath and dress him in nice clothes and to comb his hair and apply kohl to his eyes. In other words before the supposed slaughtered, Ismail (a.s) got the opportunity to become content by way of personal appearance and comfort. However, what a pity! The slaughtered one of Nainawa (Husayn), his children, relatives, companions, ladies and guests; leave alone comfort and satiation, they were even deprived of the basic necessities of life, like water. In what a nice way the Kufans hosted their guests? Not even a drop of water was allowed for three days and the sound of “Thirst, thirst” used to emanate from the tents.

An Urdu poet has described this in the following lines:

The king had commanded that people may drink the water

As also the horses, riders and camels.

Do not prevent them even if the infidels drink it.

But do not allow any water to the beloved of Fatima.

Although the Almighty Lord has given the river (of Paradise) in the dower of the mother of this same thirsty one.

There Her Eminence, Hajrah had combed the hair and here the hair that Sayyida had arranged at some time were now filled with desert sand. There special clothes were used to dress Ismail (a.s) and here at the time of departure, Imam Husayn (a.s) requested his sister to get the old tattered dress so that it may remain safe from the hands of the plunderers after his martyrdom.

(7) Circumstances surrounding the slaughter

Prophet Ismail (a.s) went for the slaughter in an absolutely peaceful mood. He was not suffering from the shock of separation of the helpers and relatives. He was not aggrieved that he had been unable to bury the last remains of his companions. He was not dreading whether after he was dead he would be buried or not. He was not surrounded by enemies from all sides from whom there could be any chance of disrespect after getting killed. He had no apprehension as to how the ladies of his family would be dealt with. He was yet a child. He neither had family nor children, neither siblings nor any companions and friends. He was absolutely alien to those relationships. He was at peace that he had come from home with his father and only his mother remained at home; regarding whom he was certain that his father was present to comfort her. He also was sure that his dead body would be buried with all respect and honor. But did Imam (a.s) also have this assurance? Did his preceding circumstances make him also so assured and content? Was he also calm regarding the events that were to follow his martyrdom? Before his eyes lay his relatives and helpers, his beloved ones, his supports and his assistance and he had laid them down in a tent to sleep forever. Now, who knew what would happen to those corpses? Who knew he would be buried? The knowledge of the unseen (Ilme Ghaib) which is supposed to be a meritorious qualification of Imamate, let me say without any intention of causing disrespect that in those circumstances it was the cause of great torture. He must be seeing that after him the tents shall be put to fire. Coverings would be snatched away from the heads of Zainab and Umme Kulthum. A thorny collar shall be put around the neck of his ailing son. This leader of the world would be given the post of a camel driver. Twelve necks shall be tied up in a single rope. The ladies of his house shall be taken around from town to town with heads uncovered on camels without saddles. In the bazaars of Kufa and Syria they would be exhibited in public. They shall be presented in a gathering where wine was drunk. They shall be kept in prisons. If they wept they shall be punished with canes. If they tried to remove thorns they shall be pricked with spear points. They shall be made targets of ridicule. They shall be scolded and spoken to in acerbic words. And in addition to all this there are many other calamities that just their imagination is sufficient to make any sensible person shiver. However, Husayn (a.s), in spite of knowing all this, neither he feared death nor he hesitated to move towards it. There is no doubt that in such circumstances it was only Husayn (a.s) who could have welcomed death with a smiling countenance. Actually there is no similarity at all between the circumstances of Ismail (a.s) and Imam Husayn (a.s) that a comparison could be drawn between them.

(8) Consequences of the Slaughter

After these prefaces and events, if we contemplate upon this matter that from the aspects of consequences, which of the two events was having more importance, we would realize that even if the incomplete slaughter of Ismail (a.s) had reached completion it would not have served any other purpose except increasing the personal honor and status of Ibrahim and Ismail (a.s). And in the court of the Almighty their honor would have scaled heights beyond imagination. That is the scope of the effect of its benefits would have remained limited only to two persons. On the other hand, the martyrdom of Imam Husayn (a.s) was having a great and magnificent effect. There is no doubt that due to this martyrdom, the status of Imam Husayn (a.s) also increased but it is only one aspect. If you consider the second aspect, the beneficial effects of this sacrifice were for all humanity and the whole world has gained from its consequences. This sacrifice was like the harkening to the plaintive call of Islam in distress. The barge of Islam was about to sink in dry land. Husayn (a.s) conveyed it to safety with the gush of his blood. The tree of humanity had begun to dry up with the heat of satanic handiworks. Husayn (a.s) watered it with his own blood and the blood of his companions so that it may not wither away. He watered it so well that there is no possibility of its extinction until the Day of Judgment. The benefits gained from the sacrifice of Husayn (a.s) are not restricted to Husayn and his companions. Rather they have encompassed all humanity.

Apart from this, the benefit derived from the slaughter of Ismail (a.s) was achieved merely through the readiness for slaughter. Both father and son, agreed respectively, to slaughter and be slaughtered. All the preparations were made and it was certain that they would practically do it the way it was supposed to be done. All this became very much clear even before the actual action. That is why, the Almighty Allah abrogated the slaughter after their intention became obvious, saying:

You have indeed shown the truth of the vision…18

He declared that He had achieved what He intended. Now if the slaughter were really to be taken to completion, it would be a useless act. It means that looking closely, no benefit was related to the slaughter in a way that it could only be achieved by its completion. In other words you can say that the slaughter itself was of no use. Whatever benefit was desired it was only related to the willingness of slaughter. On the other hand, the benefits of the great sacrifice of Karbala’ could not have been obtained without the completion of this sacrifice. Benefits and consequences of the sacrifice of Imam Husayn (a.s) that are mentioned above, all of them depended on the sacrifice of Husayn (a.s). In any case if the worth of a thing is estimated through its consequences and effects, if the actual status of deeds and actions depends on their results we would have to agree that ignoring other previous effects if you only consider the end results you have to say that the sacrifice of Imam Husayn (a.s) was indeed the reality and truth. It is not even remotely connected to exaggeration and poetry. Indeed this event is deserving from all angles that it should be given the certificate of perfection and along with the “great morals” of the paternal grandfather (the Prophet) the “great sacrifice” of the grandson (Husayn) should be recorded in Qur’an until the Day of Judgment because:

…Surely thus do We reward the doers of good.19

Communal Sacrifice

Prior to Prophet Ibrahim (a.s) there was no concept of determination to bear difficulties with cooperation, to say farewell to comfort and luxury in a communal manner for the sake of religious propagation and to sacrifice ones honor; there was no such thing in the world of religion. An impartial glance at the history of religions shows that the sacrifice of Ismail was the first incident when the family members of a Prophet helped him shoulder to shoulder to fulfill his aims according to his directions. Only three famous prophets had passed before this: (1) Prophet Adam (2) Prophet Idris and (3) Prophet Nuh (a.s). Apart from this we find the name of Prophet Lut (a.s) among the contemporaries.

There was no question of sacrifice before Prophet Adam (a.s). Although he had to try his best to impart training for his children. But in this aspect also he was all alone. His children also did not cooperate with him to the extent that could be expected in that simple age. The blatant murder committed by Qabeel is a clear proof of the absence of such cooperation. Lady Hawwa (Eve) also is not recorded to have presented any extraordinary efforts or sacrifice worthy of mention. At least we have no sources for such information.

Prophet Idris was also alone in the Herculean task of religious propagation. No clear or unclear proof can be presented of the cooperation of his family members.

Now the age of Prophet Nuh (a.s) arrived. He was faced with the task of reforming a community that was absolutely wayward. He expended all his powers for a period of 950 years to correct his nation and in lieu of the labors of inviting towards good he was given all sorts of calamities. Even stones were showered on him. He was targeted with malicious taunts and ridicules. However, all these things were aimed at Prophet Nuh (a.s) alone. His family members were absolutely unrelated with all this. Leave alone the mention of his “unrighteous son” who no more remained from his family. I am talking about his believer sons, Saam, Haam and Yafith. The list of their virtues is only limited to the fact that they had only brought faith. They were also similar to those eighty sincere people who had brought faith. It cannot however be said that the sons of Nuh (a.s) cooperated in his work and shared his difficulties. He had a wife who spied for the infidels and was a confidant of the enemies. The Holy Qur’an says:

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.20

This verse also provides the judgment about the family of Prophet Lut (a.s). He had no male issue, so no help could be expected from this quarter and the Holy Qur’an has already told us about the condition of his spouse. In other words, he was also alone in the field of religious propagation. That is why he had uttered in a sad tone:

Ah! That I had power to suppress you, rather I shall have recourse to a strong support.21

Keeping these circumstances in mind, we can add to the merits and superiorities to Prophet Ibrahim (a.s), the fact that he was the first Prophet who received total cooperation to fulfill a divine mission. The first display of this was at the time of the sacrifice of Ismail. The Almighty Allah says:

And when he attained to working with him, he said: O my son! Surely I have seen in a dream that I should sacrifice you; consider then what you see.22

By saying, “consider then what you see” and by finding out the opinion of Ismail (a.s), Prophet Ibrahim (a.s) made his achievement a joint achievement of himself and his son. Otherwise it would have remained an achievement of only Prophet Ibrahim (a.s) and Prophet Ismail (a.s) would not have got any credit for it.

In the present form just as this incident shows the high divine recognition of Prophet Ibrahim (a.s) in the same way it is a mirror of the self-discipline, high character, patience and forbearance of Ismail (a.s).

Anyway, this event was the foundation stone of cooperation and help of family members of a prophetic household with the prophets in the path of God, which was placed at the hands of Ismail (a.s). Those who succeeded him after this, continued to build upon this.

The helpers of Prophet Musa (a.s) from his relatives did not remain confined to the four walls of his house. The whole tribe of Bani Israel assembled under his leadership. Historical events and Qur’anic statements prove this fact.

No progress worth the mention took place in this regard during the period of Prophet Isa (a.s) because he was sent only as a Prophet for Bani Israel. His job, according to the New Testament was only that he brings back to the flock “the lost sheep of Bani Israel.” That is why his helpers and companions remained limited to the Bani Israel. During the holy period of the Holy Prophet (s.a.w) the building of cooperation and partnership arose one more level, and not only do we find the family members of the Prophet among helpers in religion and only his tribes people but many people of other tribes are also seen. Except for Banu Umayyah, Bani Teem and Bani Adi there was hardly any tribe whose representatives did not cooperate and help in spreading the Islamic faith and strengthening it with their lives and property even though they may have been less in number.

However the aim of this writing is not to prove that every person who sat in the company of the Prophet was a helper. Indeed it would have been an occasion of great pride for me if the incidents had given me the chance to do so. I would have boasted to all the religions of the world that my Prophet was such that those who benefited from his company, those who obtained light from the effulgence of his guidance and those who saw the miracle of his leadership were such people that each was the devotee of truth, an ardent follower of Divine Recognition and one who considered every material thing inferior in the path of Allah and one who was ready to sacrifice his life and property over the command of God. But if I claim thus, my conscience would falsify me and there would be no solution for me except to bow down my head in shame.

Indeed, as far as the Prophet had raised the edifice of sacrifices, after that the only destination remained was that all the supporters that were there and all the friends he was having, all of them should be having the same opinion and same caliber. But for this purpose another half a century was required after the Messenger of Allah (s.a.w) and there was need for the plains of Karbala’.

At last that day also arrived when the actual and perfect meaning of “Communal Sacrifice” was going to be presented to the world with all its fine points. Husayn (a.s) came to the plains of Karbala’ and along with him brought the aged, the young, the middle aged, children, women, men his relatives and strangers, Arabs and non-Arabs. He brought with him people of all ages and gender. Fathers, sons, uncles, nephews, maternal uncles, brothers, sisters, husband-wife, people of the family, tribesmen, co-religionists. In other words, people of every relationship were represented in Karbala’. All came carrying the same feelings in the heart. All came carrying the same longing for sacrifice. The companions of Husayn (a.s) had attached their hearts to the heart of Husayn (a.s) with some unknown magnetism, and that is why every heartbeat of Husayn (a.s) was creating turmoil in their hearts. They had made their vision the mirror of the vision of Husayn. That is why the center of their view was the point of view of Husayn (a.s). They had given the rein of their thoughts in the hands of Husayn (a.s), and they used to think only that which was according to the wish of Husayn (a.s). They had entrusted their actions and character under the actions and character of Husayn (a.s) and they did only what Husayn (a.s) did.

Ibrahim had given the opportunity to think and contemplate. Husayn (a.s) had also presented the details of the consequences of the confrontation to his companions. However, the responses were different. Saying: “You will find me of the patient ones,” Ismail (a.s) gave opportunity for the possibility that he considered the sacrifice a calamity for himself. But if you read the responses of the companions of Husayn (a.s) you will realize that they considered this sacrifice a welcome bounty. They were eager to die in the path of God. They had an ardent desire to have themselves beheaded for truth.

Imam Husayn (a.s) had reached a stage during his journey when slumber overtook him. When he awoke, he was uttering the words: Indeed we are for Allah and indeed we shall return to Him. His Eminence, ‘Ali Akbar asked the reason for reciting the Qur’anic verse. He replied, “I have heard a caller say: You are hastening forward and your death is hastening to take you towards Paradise.” His Eminence, ‘Ali Akbar asked, “O father! Are we not on truth?” The Imam replied, “Yes, son, by Allah, we are on the truth.” Now ‘Ali Akbar replied with such a great certainty and poise that his reply is sufficient to inculcate valor even in the dead hearts. He said, “Dear father, then we are not in the least worried of dying for the truth.”

On the eve of Ashura, Imam Husayn (a.s) released all his companions from his oath of allegiance and Zuhair Qayn, His Eminence, Abbas, Muslim bin Ausaja and many other companions and relatives representing all those present over there expressed the firmness of their intention to help and support the Imam (a.s). They emphatically declared this in forceful words. Imam Husayn (a.s) had told them, “All of you are going to be killed and none shall survive.” They replied happily, “Praise be to Allah, Who bestowed us the honor to be martyred with you.” Such an example has no equal in history of death. Anyway, this was a reply of the elders and grown-ups. Now I would like to mention about that lad who was more or less the same age of Ismail (a.s). That is, His Eminence, Qasim, who was hardly thirteen at that time. When on the eve of Ashura, Imam Husayn (a.s) prophesied the martyrdom of each person individually and but intentionally omitted the name of His Eminence, Qasim, he became restless and disconcerted and asked the Imam about it. Instead of replying Imam (a.s) asked him, “How do you regard death?” Now compare the response of this lad to that of Ismail (a.s). He replied immediately, “Dear uncle, (I regard death) sweeter than honey.” Only those who have taste could gauge the sweetness of the reply of this young boy. We would have to agree that just as the sacrifice of Karbala’ had a wide scope of communal participation, in the same way the level of enthusiasm of the participants was so high that its equal is not found anywhere and it is beyond imagination.

In any case, Imam Husayn (a.s) and his companions came with zeal and a united enthusiasm to the plains of Karbala’ to present their sacrifices. All of them showed such unity and similarity in words and deeds that Imam Husayn (a.s) had to confess this fact. Please recall that famous statement of the Holy Imam on the Ashura eve. “Indeed, I do not know whose companions were more loyal and better than mine. Or whose Ahl al-Bayt were more righteous and kind. So, may Allah give you a good recompense.”

Does this statement not announce that of all the buildings of sacrifice that had been constructed so far, this one was the loftiest of them? And events show that it was the last stage. The preface of sacrifice that Ismail (a.s) had written on the plains of Mina by his submission and will, it was concluded on the deserts of Karbala’ by Imam Husayn (a.s) and his companions with their own blood. This was the brilliant and effective end of that which had started with Ismail (a.s) and it was absolutely astonishing and magnificent. The whole world feels those facts and is compelled to confess its greatness. The world famous Persian and Urdu poet of the Indian Peninsula, Allamah Iqbal Lahori says regarding the ardent love for Almighty, which brought about this communal sacrifice in the following words:

“The end of it was Husayn

While its beginning was Ismail.”

Notes

1. Surah Saffat 37:102

2. Surah Saffat 37:103-105

3. Surah Saffat 37:106-107

4. Tafsir Kabir, Vol. 7, Pg. 160, Malimut Tanzil, Pg. 759, Durre Manthur, Vol. 5, Pg. 284

5. Pg. 719, Urdu Translation of Holy Qur’an by Late Maulana Farman ‘Ali

6. Surah Saffat 37:102

7. Surah Hajj 22:37

8. Surah Hijr 15:53

9. Plural of Zakir, Speakers about the virtues of Ahle Bayt (a.s.) and their afflictions, especially the Tragedy of Karbala’

10. Surah Saffat 37:107

11. Surah Baqarah 2:61

12. Surah Saffat 37:102

13. Surah Saffat 37:110

14. Surah Baqarah 2:30

15. Surah Saffat 37:103

16. Surah Saffat 37:102

17. Maniul Akhbar, quoted in Biharul Anwar

18. Surah Saffat 37:105

19. Surah Saffat 37:105

20. Surah Tahrim 66:10

21. Surah Hud 11:80

22. Surah Saffat 37:102

“And We Ransomed him with a Great Sacrifice”

His Eminence, Prophet Ibrahim (a.s) was already appointed at the post of Messengership. He already donned the mantle of “divine friendship” (Khalil), and seeking the vastness of his skirt the Beneficent Lord had bestowed him with the pearls of merits and virtues. Today again, providence wants to grant him a significant position but to achieve this status he has to pass a strange test. He sees a dream for two consecutive nights that he is slaughtering his one and only son in the path of God. The scene of the third day is described in the following words of the Holy Qur’an:

And when he attained to working with him, he said: O my son! surely I have seen in a dream that I should sacrifice you; consider then what you see. He said: O my father! Do what you are commanded; if Allah please, you will find me of the patient ones.1

This conversation clearly shows how steadfast these father and sons were and how particular they were in obeying the command of Allah. The Holy Qur’an is informing us that:

So when they both submitted and he threw him down upon his forehead, and We called out to him saying: O Ibrahim! You have indeed shown the truth of the vision; surely thus do We reward the doers of good:2

Ibrahim (a.s) opened his eyes. My God! What is this? Ismail is standing away from him and smiling; and in his place a ram is lying slaughtered. Ibrahim (a.s) was perplexed. He though, “If I had seen my son rolling in the dust and blood, and had been patient in obeying the command of Allah, how great my status would have been in the court of Allah. It is a pity that I could not scale those heights. May be this sacrifice is not worthy of acceptance in the courts of the Almighty Lord and that is why it has been neglected.” At that time the Holy Qur’an only tells us that the statement of Almighty Allah supported him:

Most surely this is a manifest trial. And We ransomed him with a great sacrifice.3

In many commentaries of Qur’an the “great sacrifice” is said to denote that same ram which was slaughtered in lieu of His Eminence, Ismail (a.s).4 In the Shia commentary, Tafsir Safi a tradition of Tafsir Qummi is also quoted on this topic: When Ibrahim (a.s) decided to slaughter Ismail (a.s), the Almighty Allah made a beautiful ram its ransom. It used to graze in Paradise since the last forty years prior to this and it was not born of a female; the Almighty had created it with His intention. All the animals that shall be slaughtered in Mina shall all be ransom of Ismail. In this commentary many narrations on this topic are quoted, however the Late Maulana Farman ‘Ali (t.s.) has remarked under the translation of this verse that: “Though commentators have construed a fat ram of Paradise by “the great sacrifice” this is absolutely against reason, because even though it be of Paradise and no matter how fattened it may be, in comparison to a prophet it cannot be ‘great’. In my view “the great sacrifice” could not be anything other than the martyrdom of Imam Husayn (a.s). That is why the Messenger of Allah (s.a.w) used to say: Husayn is from me and I am from Husayn.”5

The respected Maulana has differed with the commentators in his writings and with all due respect and reverence I also beg to differ with the Maulana. No proof is required of the fact that the apparent explanation of the Qur’anic verse is different from their hidden interpretation. It is an established fact accepted by all sects of Islam that the Qur’an is revealed with seven letters or seven layers of meanings. Thus it is reported from Jabir Ibn Abdullah Ansari:

I asked the interpretation of some verse from Imam Muhammad Baqir (a.s) and he informed me of it. Then I asked him about it again and he gave me a different reply. So I told him: May I be sacrificed on you. Before this day you had given a different reply to this question. He replied: O Jabir! There is an interior of the Qur’an and an interior of the interior. And it has an exterior and an exterior of the exterior. O Jabir! Nothing is beyond the intellects of the people more than the exegesis of Qur’an. Because for most of the verses the beginning portion is about one thing and the last portion is about something else while apparently the statement seems continuous and connected and different meanings are construed from it.” Have you noted how clearly the Holy Imam (a.s) has explained that there are multiple meanings of the Qur’an. And if one believes in the apparent meaning it does not mean that one is denying the inner interpretation. And neither does it mean that one who believes in the inner meaning should reject the apparent explanation. That is why Imam ‘Ali Reza (a.s) told one of his companions, “Do not become like those who deny the apparent meanings of Qur’an.” After this preface, I beg to state that when traditions have explained the “great sacrifice” to also denote the ram that was slaughtered in lieu of Ismail there is no reason that we should deny this apparent explanation only because the esoteric interpretation says that the “great sacrifice” denotes the martyrdom of Imam Husayn (a.s). This denial cannot be justified because on the basis of traditions and principles of faith we are obliged to have faith and believe in both equally. The Maulana himself had acted on the principle a little before the captioned verse. Thus under the explanation of the verse:

…surely I have seen in a dream that…6

He writes its interpretation:

A voice came, ‘You passed your test. Right now just offer the sacrifice of this heavenly ram and We have ransomed it with a great sacrifice.’ Please note the underlined words on page 718 of the translation. Though even I agree that of all the arguments that are presented to prove the greatness of this ram not even one is valid and acceptable and none proves the greatness of the ram over Ismail (a.s). For example let us see the following justifications:

1 – Some people say that since the ram was slaughtered, it became great. But I cannot as yet understand how merely being slaughtered endowed it with greatness.

2 – Sometimes it is explained that its greatness is due to the fact that Allah accepted it in lieu of the son of Ibrahim. But this argument clearly shows that its greatness was based on the fact that it became ransom of Ismail. Therefore it could not be superior to Ismail.

3 – It is also stated as a cause that since it was sent by the Almighty God that is why it became great. Now the question is that if you are asked who is greater, a ram sent by God or a Prophet sent by God, whom would you select?

4 – The same question is applicable to those who say that it was the ram of Habeel, which was alive in Paradise and it was sent at that time to be the ransom of Ismail.

5 – It is a very significant thing to state that it had grazed in Paradise for years and was fattened a great deal, therefore it was “great.” If the aim of sacrifice is that the flesh and blood is used by God for Himself then indeed the huge ram is “great” in comparison of Ismail (a.s). But is not so, rather:

There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part…7

The Almighty Allah only sees sincerity and piety; thus indeed the sacrifice of the one and only son had much more sincerity and piety than slaughtering a ram. And a son who was born after 90 years of prayers and was the justification of the words: “We give you the good news of a boy…”8 and also the bearer of the effulgence of the Holy Prophet (s.a.w). The gist of the matter is that as far as the superiority of Ismail to the ram is concerned I am in perfect agreement with the honorable Maulana. Even though it be a ram of Paradise and however fat it may be, but its superiority to prophets is impossible. Let us however examine this matter from another angle. Is it not possible that in tradition where the ram is said to be “great sacrifice” there is no issue of its comparison with His Eminence, Ismail (a.s)? And this comparison is only the product of our imagination? Is it necessary to construe that it only means “greater than Ismail”? Can it not be construed that it denotes “great in itself” or “greater than other animals”? Would it be against eloquence? The fact is that no trace of comparison with His Eminence, Ismail (a.s) is found in the traditions. Rather they are content to just state the greatness of the ram itself and they inform us that the ram was born without the medium of parents by the command of God and grazed in Paradise for forty years and the Almighty Allah had created it only to save the life of Ismail (a.s). In this regard it possesses a superiority over all animals and that is why it is called “great.” This was the apparent explanation and the inner exegesis indeed says that it refers to the great martyrdom of Imam Husayn (a.s). Allamah Abdullah Yusuf ‘Ali has also confessed this in his translation and commentary of this verse. I am not quoting his writing for the sake of brevity. In the same way whatever Maulana Farman ‘Ali has written about this matter has already been quoted by us above. Even our Zakireen9 , when they see that the “great sacrifice” refers to the martyrdom of Husayn (a.s) they become needless of more contemplation and instantly translate that: We have made the sacrifice of Husayn as the ransom of Ismail and on the basis of this translation they construct their whole speech (Majlis). They discover such corners of virtues and calamities that even the stoniest heart could not, but be affected by it. Though only this much is correct in this translation that the great sacrifice denotes the sacrifice of Husayn (a.s). The first objection that applies to this translation is that a ransom is always of lesser value and significance than the ransomed object/person. It does not befit the people of reason that they sacrifice a thing of more value to save something of lesser value. And here the sacrifice is said to be ransomed by the “great sacrifice” or in his words Imam Husayn (a.s) is taken as ransom of Ismail, which is not in any way acceptable because the Infallible Imams (a.s) are universally believed to be superior to all prophets except the Last Prophet (s.a.w). Therefore the translation is absolutely wrong. The reply given to this objection is that at that time Ismail (a.s) carried in his loins the seeds of the Holy Prophet (s.a.w) and Lady Fatima Zahra (a.s) and also all the Infallible Imams among whom Imam Husayn (a.s) was also included and were Ismail slaughtered at that time, it would have destroyed the seeds of all the Imams. Therefore Imam Husayn (a.s) did not become only the ransom of Ismail (a.s), but he became the ransom of this whole chain of whom he was also a part, and there is nothing wrong according to reason if a part is sacrificed for the whole. The statement of Maulana Farman ‘Ali in the margins that: That is why the Holy Prophet (s.a.w) used to remark that ‘Husayn is from me and I am from Husayn’ also most probably denotes the same thing and he has indicated towards this same reply. These justifications indeed entertain a religious gathering but the actual problem is not solved. Just suppose even if we ignore this question it still remains unsolved that when the aim of the sacrifice was fulfilled and the sincerity and steadfastness of Ibrahim and Ismail (a.s) passed the test and the life of Ismail was also saved, then what was the need of presenting a ransom? Apart from this, we should also note that the martyrdom of Imam Husayn (a.s) was destined much before the incident of Ismail (a.s) and the Almighty Allah had also hinted it on different occasions. Thus His Eminence, Adam (a.s), His Eminence, Nuh (a.s), and His Eminence, Ibrahim (a.s) had already been informed about the event of Karbala’ before the occurrence of this incident (of Ismail). Then keeping in mind this point how far is it justified to say that the martyrdom Imam Husayn (a.s) was made the ransom of Ismail’s slaughter? Now I do not wish to keep the readers in further suspense. I present the same narration according to which the martyrdom of Imam Husayn (a.s) is said to denote the “great sacrifice.” (And indeed it denotes thus!) So that it becomes clear what the intention of the narration is and what the people have construed it to mean.

Fazl narrates that he heard Imam ‘Ali Reza (a.s) say: When the Almighty Allah commanded Ibrahim (a.s) to slaughter the ram that was sent in place of his son, Ismail, Ibrahim (a.s) wished he had not been commanded to slaughter the ram and he had been allowed to slaughter Ismail with his own hands so that he had experienced a grief a father feels on slaughtering ones own beloved son and in this way he would have become eligible for the rewards of such grief stricken people. Thus Allah revealed to him: O Ibrahim! Who is most beloved to you among all the creatures? Ibrahim (a.s) replied, “O my Lord! None among Your creatures is as much beloved to me as Your beloved, Muhammad.” Thus revelation came asking him: Is he more precious to you or your own self? He said that he was more beloved to him than his own self. Then he was asked whether he (Muhammad’s) son was more beloved to him or his own son (Ismail)? Ibrahim (a.s) replied, “His (Muhammad’s) son is more beloved to me. At that time the Almighty Allah informed, “Would you be more aggrieved upon his oppressive slaughter or upon the slaughter of your son by your hands under My orders?” Ibrahim (a.s) said that he would be more aggrieved on the slaughter of the Prophet’s son at the hands of enemies. Then the Almighty Allah informed him that a group would think that they are from the nation of Muhammad and after Muhammad they would unjustly slay his son like a ram is slaughtered. And those people would become eligible for divine wrath due to this act. Hearing this incident, Ibrahim (a.s) became restless and his heart became aggrieved and began to weep.

At that time the Almighty Allah revealed: O Ibrahim! The grief you would have suffered due to slaughtering Ismail with your own hands, We have ransomed it with this restlessness that you experienced due to Husayn and his slaying and I have bestowed you with the highest position of the grief stricken people; and that is the aim of the divine saying:

And We ransomed him with a great sacrifice.10

You must have noted what the tradition says. Read the narration and think upon its explanation. Does it say that Allah made the sacrifice of Husayn (a.s) as ransom of the slaughter of Ismail? After writing this tradition, Allamah Majlisi has also explained it and first of all he has mentioned the objection of the lesser value of the ransom and the greatness of Imam Husayn (a.s). Then he has stated the same point, which we have stated in our forgone discussion. However after that he says: It is not stated in this tradition that the Almighty Allah made Husayn the ransom of Ismail, therefore there is no scope of objection about ransom. Rather it says that the Almighty Allah ransomed the grief of Ibrahim (a.s) he would have experienced by slaughtering Ismail by his restlessness and weeping upon Husayn (a.s). Then he says: Obviously on the basis of this tradition the “ransom” here does not denote ransom in the real sense. It only denotes giving something in exchange because His Eminence, Ibrahim (a.s) was regretting that he had missed the reward of grieving for his son. Therefore the Almighty gave him in its place a thing that was more rewarding and superior, that is the grief on the sufferings of Imam Husayn (a.s).

The gist of the matter is that the martyrdom of Husayn (a.s) was a pre-destined event. It did not occur to save Ismail from slaughter. Therefore the objection is not applicable that the ransom must be of lesser value than the ransomed thing.

Towards the end I would also like to point out that if the ‘b’ in ‘bi zibhin azeem’ is taken to be article of causation it would denote ransom in the true sense. However, under such circumstances would it become the cause of the ransom and not ransom itself. That is, it would mean that due to the “great sacrifice” We have given the ransom of Ismail and saved him because if Ismail had been slaughtered, Imam Husayn (a.s) would not have come into existence. Therefore to save him, Ismail was saved through the ram. Allamah Majlisi has also suggested this interpretation in Biharul Anwar. The aim of the Allamah is that if the ransom is taken in its actual connotation, we would have to consider ‘bi’ as the ‘bi’ of causation. And if it is not considered causative we would have to accept that the pronoun of ‘ha’ contains a metaphor and also the ransom would have to be considered synonymous to “replacement.” Hopefully the inner interpretation of this verse has become clear for the readers.

Now it remains to be seen why the Almighty Allah has honored the martyrdom as a “great sacrifice.” By comparing it to other events from the aspect of the loftiness of the aim, the importance of the events, the comprehensiveness of the consequence and its effectiveness it could be shown that a sacrifice greater than this had neither been offered before nor is there any possibility that it shall be done even in the future. But since all such discussion here would prolong the article so much that no space would remain for other articles in al-Jawwad Journal, I refrain from the same. However, it need not be mentioned that this is just a preface to a deeper understanding of Karbala’ Tragedy.

The Great Sacrifice

There are so many misunderstandings among the Muslims regarding the verse: “And We ransomed him with a great sacrifice,” that no other verse of Qur’an is equal in this aspect. I had written an article in al-Jawwad Muharram Special Issue on the topic of this same verse. In that treatise I had explained and investigated all the aspects of the verse in the light of traditions and narrations and explained how the status and position of Imam Husayn (a.s) is so high and lofty that he could not be considered as a ransom of Prophet Ismail (a.s). According to the view of Allamah Majlisi (vide Biharul Anwar) Imam Husayn (a.s), the Chief of the Martyrs is the cause of the ransom itself. In his view the actual connotations of the verse is that: Due to the great sacrifice We saved Ismail by ransoming him. That is, because the Chief of the Martyrs was supposed to appear in the progeny of Ismail (a.s) and if he had been slaughtered, this effulgence would not have come into existence, the Almighty God saved Ismail (a.s) and in his lieu the ram was slaughtered. Hence the question arises that many innocent lives were taken and blood spilled after Prophet Ismail (a.s). Many Prophets of Bani Israel were killed at the hands of the oppressors and the verse of Qur’an proves it:

…and killed the prophets unjustly…11

Then what is the reason that only Imam Husayn (a.s) should be taken as the evidence of this verse? However by studying carefully the words of the verse it becomes clears that here it does not merely denote the killing of an innocent soul in the path of Allah. Rather it denotes that special condition of killing that is referred to as “the Great Sacrifice.” It is obvious that no proof could be given about those honorable prophets that they were “slaughtered.” Only Prophet Yahya (a.s) is able to fill the criterion and his similarity to Imam Husayn (a.s) extends to the fact that that his severed head was also placed in a tray and presented to a king. However first of all his circumstances can hardly be compared to the incidents of the martyrdom of Imam Husayn (a.s), so how could it be greater than the sacrifice of Imam Husayn (a.s)? Secondly the interpretation of Allamah Majlisi shows that the great sacrifice was to occur in the progeny of Ismail (a.s) and it is not connected to anyone from Bani Israel. Otherwise for its protection there was no need to save the life of Ismail (a.s). Therefore, Prophet Yahya (a.s) can never be the evidence of this verse. Let us now see which murder in the progeny of Ismail (a.s) is such that it could be called as “the great sacrifice” and its greatness should also be absolutely proved.

In the progeny of Ismail (a.s) quite later on, we notice the incident of Abdullah Ibn Abdul Muttalib, who was going to be slaughtered in the way of Allah and Abdul Muttalib was fully prepared to slaughter him in order to fulfill his vow. However his mother and other people of Mecca objected to it and restrained him from such a course of action and thus the question of a ransom arose. The drawing of lots started with ten camels and always the name of Abdullah was drawn. Until the lots were cast for 100 camels and Abdullah and then it was drawn for the 100 camels and in this way Abdullah was saved from being slaughtered at that time, just as Prophet Ismail (a.s) had escaped the slaughtered. Due to this event the Islamic religious law has stipulated 100 camels as the penalty of willful murder.

In any case, Prophet Ismail and after him Abdullah, both were fully prepared to be slaughtered but Providence saved them for divine wisdom. That is why the Holy Prophet (s.a.w) used to say: I am the son of two slaughtered ones (sacrifices). After this event if any incident in the progeny could be termed as “the great sacrifice” and which is in its fullest sense, is that of the martyrdom of Imam Husayn (a.s). This divine wisdom is worth contemplation that even though Imam Husayn (a.s) had suffered so many physical and emotional wounds that were alone sufficient to cause death, the connection between him and life was not severed until the prophecy was fulfilled to the letter. So much so, that the accursed Shimr committed the heinous act that caused furor in the earth and the heavens. And the trustworthy Jibraeel announced from the skies: Know that! Husayn has been slaughtered in Karbala’!

In any case, in this essay, I would like to briefly describe the events of Ismail (a.s) and Imam Husayn (a.s) and draw a comparison between them to point out why the Almighty Allah has honored the martyrdom of Imam Husayn (a.s) by the lofty title of “the great sacrifice.” And also whether the events of the martyrdom and the circumstances of the slaughter of Imam Husayn (a.s) are really worthy of this title or not. Although I know that if any scholar takes up the task of writing on this topic, even after writing reams and reams he would confess that he has not been able to do justice to the subject matter.

And inspite of this I have dared to write about it. I think that so what if my writing could not show the “great sacrifice” in the true light. At least it would be a proof of my daring of unbounded love. Anyway, I would restrict this essay only to those topics that are common, if only in name, to Prophet Ismail and Imam Husayn (a.s). It is obvious that as much the causes of peace of the heart and leisure keep on decreasing and as much they increase spiritual pain and physical discomfort as much the greatness of the slaughtered one shall go on increasing. Slaughter is itself the greatest pain and in addition to it the presence of other pains enhances its greatness. Let us now, in the light of this view, cast a brief glance on both the events from their beginning to the end.

(1) Cause of the slaughter

Prophet Ismail (a.s) was being slaughtered by the command of Allah and he was even aware of it. His words as recorded in Qur’an: “…do what you are commanded…”12 prove my assertion that he himself had also given the permission. Therefore his killing was not based on injustice and neither could he be called an oppressed one. On the other hand the martyrdom of Imam Husayn (a.s) was such a great cruelty whose equal could not be found since the inception of the created world until Qiyamat. His Eminence, Ibrahim (a.s) was going to slaughter Ismail (a.s) for the pleasure of God and the words: “Thus do We reward the doers of good.”13 have given him the certificate of acceptance also. On the other hand the killers of Husayn (a.s) were cutting off his parched throat to gain the proximity of Yazid. They did not care that through this deed they would become eligible for a painful chastisement. They slaughtered Husayn (a.s) and earned the displeasure of Allah, they slit the heart of the Prophet and injured the feelings of Lady Fatima (s.a.). They made a crack in the foundation of Islam. They blemished the face of humanity. They shattered the screens of civility and ethics and insulted humanity. They proved true by spilling innocent blood, the fear of the angels when they had said:

What! Wilt Thou place in it such as shall make mischief in it and shed blood…14

(2) The Slaughtered One

The one who was slaughtering Ismail (a.s) was his own respected father whose love and affection for his son could be gauged even if we ignore his perfect humanity, prophethood and friendship of God, just by the fact that Ismail (a.s) was fruit of his prayers of 99 years. Until that time Ismail (a.s) was his only child and all his future hopes were connected to him alone. He was supposed to be his support in his old age. He was the light of his eyes. He was the strength of his heart and the achievement of his life. In such circumstances, how gentle he would have been in using the knife could be understood by any sensible person. On the other hand, the killers of Imam Husayn (a.s) were such that instead of mercy and gentleness their hearts were filled with cruelty and mercilessness. Instead of any love and regard in their eyes they were having utter shamelessness and their tongues, instead of softness and kindness had hardness and sharpness. They were deadly enemies and were utterly shameless. They were enemies of ethics. In their view the meaning of humanity was only limited to the glitter of gold and silver. And this glitter had perplexed their eyes so much that they did not flinch in making a six-month infant a target for arrows. How can any mercy and caution be expected from such people? The events testify that they did not rest content only to slaughter Husayn (a.s). They put into practice all the atrocities that a human mind can imagine. Apparently from this aspect also the greatness of the sacrifice of Husayn increases.

(3) Tools of Slaughter

Religious law commands that before slaughter the instrument should be sharpened adequately so that the slaughtered one has to undergo minimum pain. Apart from this, His Eminence, Ibrahim (a.s) was an affectionate father as mentioned above therefore it goes without saying that he must have sharpened the knife as much as possible. However in Karbala’, where other rules of human behavior were ignored, the sword used to severe his holy head was so blunt that according to famous traditional reports, it took twelve slashes before it could complete its job. In addition to this, another aspect of the greatness of Husayn (a.s) is that even if Ismail (a.s) had been slaughtered, only a single stroke would have been used for it and his body would have received only a single wound. However, for the killing of Husayn (a.s), which attack was such that it had not been used hundreds of times? Swords, daggers, arrows, spears, maces, stones, burning pieces of wood, ridicules. In other words, every instrument that had been invented to injure the body and soul until that time, all were employed for Imam Husayn (a.s). Such was the propensity of the injuries inflicted upon the purified body of the Holy Imam that according to famous traditions only the front portion of his body had 1951 wounds.

(4) Method of Slaughter

Regarding Ismail (a.s) the Holy Qur’an says:

…he threw him down upon his forehead…15

It means that Ibrahim (a.s) made Ismail (a.s) lie down sideways so that his cheek touched the earth in the same way as a ram is laid for slaughter. This is done in such a way so that there is ease in cutting the neck and it is least painful way of severing the head. Mulla Mohsin Faiz has explained it in the above way. On the other hand the manner in which Imam Husayn (a.s) was beheaded was such that no tongue has the strength to speak about it and no pen could summon the courage to describe it. It is sufficient to say that Imam Husayn (a.s) is given the special title of: ‘One slaughtered at the nape.’ and how painfully the head is severed from the body by this method cannot be imagined by anyone.

(5) Condition of welcoming death

Ismail (a.s) accepted the command of slaughter, which even though it would have granted a lofty position to him and his respected father, he still considered it a calamity and trouble; that is why he said:

…if Allah please, you will find me of the patient ones.16

Saying so he announced his patience, which is restricted to troublesome circumstances. On the other hand, Imam Husayn (a.s) and his companions considered their killing and slaughter, which was neither under the command of Allah nor due to some retaliation or penalty, as solely for the pleasure of God and on the basis of the steadfastness of their truth a mercy, as the following tradition indicates:

“The condition of Husayn (a.s) and some of his special companions was such that as calamities continued to befall them, their countenances shone more and more and their limbs and organs expressed absolute peace and comfort and the soul continued to proceed on the stages of peace.17 This is regarding some special companions, if the general condition of all the companions and relatives is to be seen one could read the following words of another traditional report, which describes the conversation on the eve of Ashura day:

The Holy Imam said, “All of you shall be killed tomorrow and none shall be spared.” All said, “Thanks be to Allah, that He bestowed us the honor to be slain with you.”

On the basis of such steadfastness and daring in being killed we are compelled to say that the incident of Husayn (a.s) is not only great but it is the “greatest” such that the history of the world has failed to provide us with its equal.

(6) Condition of the slaughtered one

It is the command of the religious law that before the slaughter the beast of slaughter must be fed and watered adequately. Apart from this Ibrahim (a.s) himself wanted to provide every sort of comfort as much as was in his power, for the last time for his son. That is why at the time of leaving the house he had him fed to satiation. He asked Her Eminence, Hajrah to give him a bath and dress him in nice clothes and to comb his hair and apply kohl to his eyes. In other words before the supposed slaughtered, Ismail (a.s) got the opportunity to become content by way of personal appearance and comfort. However, what a pity! The slaughtered one of Nainawa (Husayn), his children, relatives, companions, ladies and guests; leave alone comfort and satiation, they were even deprived of the basic necessities of life, like water. In what a nice way the Kufans hosted their guests? Not even a drop of water was allowed for three days and the sound of “Thirst, thirst” used to emanate from the tents.

An Urdu poet has described this in the following lines:

The king had commanded that people may drink the water

As also the horses, riders and camels.

Do not prevent them even if the infidels drink it.

But do not allow any water to the beloved of Fatima.

Although the Almighty Lord has given the river (of Paradise) in the dower of the mother of this same thirsty one.

There Her Eminence, Hajrah had combed the hair and here the hair that Sayyida had arranged at some time were now filled with desert sand. There special clothes were used to dress Ismail (a.s) and here at the time of departure, Imam Husayn (a.s) requested his sister to get the old tattered dress so that it may remain safe from the hands of the plunderers after his martyrdom.

(7) Circumstances surrounding the slaughter

Prophet Ismail (a.s) went for the slaughter in an absolutely peaceful mood. He was not suffering from the shock of separation of the helpers and relatives. He was not aggrieved that he had been unable to bury the last remains of his companions. He was not dreading whether after he was dead he would be buried or not. He was not surrounded by enemies from all sides from whom there could be any chance of disrespect after getting killed. He had no apprehension as to how the ladies of his family would be dealt with. He was yet a child. He neither had family nor children, neither siblings nor any companions and friends. He was absolutely alien to those relationships. He was at peace that he had come from home with his father and only his mother remained at home; regarding whom he was certain that his father was present to comfort her. He also was sure that his dead body would be buried with all respect and honor. But did Imam (a.s) also have this assurance? Did his preceding circumstances make him also so assured and content? Was he also calm regarding the events that were to follow his martyrdom? Before his eyes lay his relatives and helpers, his beloved ones, his supports and his assistance and he had laid them down in a tent to sleep forever. Now, who knew what would happen to those corpses? Who knew he would be buried? The knowledge of the unseen (Ilme Ghaib) which is supposed to be a meritorious qualification of Imamate, let me say without any intention of causing disrespect that in those circumstances it was the cause of great torture. He must be seeing that after him the tents shall be put to fire. Coverings would be snatched away from the heads of Zainab and Umme Kulthum. A thorny collar shall be put around the neck of his ailing son. This leader of the world would be given the post of a camel driver. Twelve necks shall be tied up in a single rope. The ladies of his house shall be taken around from town to town with heads uncovered on camels without saddles. In the bazaars of Kufa and Syria they would be exhibited in public. They shall be presented in a gathering where wine was drunk. They shall be kept in prisons. If they wept they shall be punished with canes. If they tried to remove thorns they shall be pricked with spear points. They shall be made targets of ridicule. They shall be scolded and spoken to in acerbic words. And in addition to all this there are many other calamities that just their imagination is sufficient to make any sensible person shiver. However, Husayn (a.s), in spite of knowing all this, neither he feared death nor he hesitated to move towards it. There is no doubt that in such circumstances it was only Husayn (a.s) who could have welcomed death with a smiling countenance. Actually there is no similarity at all between the circumstances of Ismail (a.s) and Imam Husayn (a.s) that a comparison could be drawn between them.

(8) Consequences of the Slaughter

After these prefaces and events, if we contemplate upon this matter that from the aspects of consequences, which of the two events was having more importance, we would realize that even if the incomplete slaughter of Ismail (a.s) had reached completion it would not have served any other purpose except increasing the personal honor and status of Ibrahim and Ismail (a.s). And in the court of the Almighty their honor would have scaled heights beyond imagination. That is the scope of the effect of its benefits would have remained limited only to two persons. On the other hand, the martyrdom of Imam Husayn (a.s) was having a great and magnificent effect. There is no doubt that due to this martyrdom, the status of Imam Husayn (a.s) also increased but it is only one aspect. If you consider the second aspect, the beneficial effects of this sacrifice were for all humanity and the whole world has gained from its consequences. This sacrifice was like the harkening to the plaintive call of Islam in distress. The barge of Islam was about to sink in dry land. Husayn (a.s) conveyed it to safety with the gush of his blood. The tree of humanity had begun to dry up with the heat of satanic handiworks. Husayn (a.s) watered it with his own blood and the blood of his companions so that it may not wither away. He watered it so well that there is no possibility of its extinction until the Day of Judgment. The benefits gained from the sacrifice of Husayn (a.s) are not restricted to Husayn and his companions. Rather they have encompassed all humanity.

Apart from this, the benefit derived from the slaughter of Ismail (a.s) was achieved merely through the readiness for slaughter. Both father and son, agreed respectively, to slaughter and be slaughtered. All the preparations were made and it was certain that they would practically do it the way it was supposed to be done. All this became very much clear even before the actual action. That is why, the Almighty Allah abrogated the slaughter after their intention became obvious, saying:

You have indeed shown the truth of the vision…18

He declared that He had achieved what He intended. Now if the slaughter were really to be taken to completion, it would be a useless act. It means that looking closely, no benefit was related to the slaughter in a way that it could only be achieved by its completion. In other words you can say that the slaughter itself was of no use. Whatever benefit was desired it was only related to the willingness of slaughter. On the other hand, the benefits of the great sacrifice of Karbala’ could not have been obtained without the completion of this sacrifice. Benefits and consequences of the sacrifice of Imam Husayn (a.s) that are mentioned above, all of them depended on the sacrifice of Husayn (a.s). In any case if the worth of a thing is estimated through its consequences and effects, if the actual status of deeds and actions depends on their results we would have to agree that ignoring other previous effects if you only consider the end results you have to say that the sacrifice of Imam Husayn (a.s) was indeed the reality and truth. It is not even remotely connected to exaggeration and poetry. Indeed this event is deserving from all angles that it should be given the certificate of perfection and along with the “great morals” of the paternal grandfather (the Prophet) the “great sacrifice” of the grandson (Husayn) should be recorded in Qur’an until the Day of Judgment because:

…Surely thus do We reward the doers of good.19

Communal Sacrifice

Prior to Prophet Ibrahim (a.s) there was no concept of determination to bear difficulties with cooperation, to say farewell to comfort and luxury in a communal manner for the sake of religious propagation and to sacrifice ones honor; there was no such thing in the world of religion. An impartial glance at the history of religions shows that the sacrifice of Ismail was the first incident when the family members of a Prophet helped him shoulder to shoulder to fulfill his aims according to his directions. Only three famous prophets had passed before this: (1) Prophet Adam (2) Prophet Idris and (3) Prophet Nuh (a.s). Apart from this we find the name of Prophet Lut (a.s) among the contemporaries.

There was no question of sacrifice before Prophet Adam (a.s). Although he had to try his best to impart training for his children. But in this aspect also he was all alone. His children also did not cooperate with him to the extent that could be expected in that simple age. The blatant murder committed by Qabeel is a clear proof of the absence of such cooperation. Lady Hawwa (Eve) also is not recorded to have presented any extraordinary efforts or sacrifice worthy of mention. At least we have no sources for such information.

Prophet Idris was also alone in the Herculean task of religious propagation. No clear or unclear proof can be presented of the cooperation of his family members.

Now the age of Prophet Nuh (a.s) arrived. He was faced with the task of reforming a community that was absolutely wayward. He expended all his powers for a period of 950 years to correct his nation and in lieu of the labors of inviting towards good he was given all sorts of calamities. Even stones were showered on him. He was targeted with malicious taunts and ridicules. However, all these things were aimed at Prophet Nuh (a.s) alone. His family members were absolutely unrelated with all this. Leave alone the mention of his “unrighteous son” who no more remained from his family. I am talking about his believer sons, Saam, Haam and Yafith. The list of their virtues is only limited to the fact that they had only brought faith. They were also similar to those eighty sincere people who had brought faith. It cannot however be said that the sons of Nuh (a.s) cooperated in his work and shared his difficulties. He had a wife who spied for the infidels and was a confidant of the enemies. The Holy Qur’an says:

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.20

This verse also provides the judgment about the family of Prophet Lut (a.s). He had no male issue, so no help could be expected from this quarter and the Holy Qur’an has already told us about the condition of his spouse. In other words, he was also alone in the field of religious propagation. That is why he had uttered in a sad tone:

Ah! That I had power to suppress you, rather I shall have recourse to a strong support.21

Keeping these circumstances in mind, we can add to the merits and superiorities to Prophet Ibrahim (a.s), the fact that he was the first Prophet who received total cooperation to fulfill a divine mission. The first display of this was at the time of the sacrifice of Ismail. The Almighty Allah says:

And when he attained to working with him, he said: O my son! Surely I have seen in a dream that I should sacrifice you; consider then what you see.22

By saying, “consider then what you see” and by finding out the opinion of Ismail (a.s), Prophet Ibrahim (a.s) made his achievement a joint achievement of himself and his son. Otherwise it would have remained an achievement of only Prophet Ibrahim (a.s) and Prophet Ismail (a.s) would not have got any credit for it.

In the present form just as this incident shows the high divine recognition of Prophet Ibrahim (a.s) in the same way it is a mirror of the self-discipline, high character, patience and forbearance of Ismail (a.s).

Anyway, this event was the foundation stone of cooperation and help of family members of a prophetic household with the prophets in the path of God, which was placed at the hands of Ismail (a.s). Those who succeeded him after this, continued to build upon this.

The helpers of Prophet Musa (a.s) from his relatives did not remain confined to the four walls of his house. The whole tribe of Bani Israel assembled under his leadership. Historical events and Qur’anic statements prove this fact.

No progress worth the mention took place in this regard during the period of Prophet Isa (a.s) because he was sent only as a Prophet for Bani Israel. His job, according to the New Testament was only that he brings back to the flock “the lost sheep of Bani Israel.” That is why his helpers and companions remained limited to the Bani Israel. During the holy period of the Holy Prophet (s.a.w) the building of cooperation and partnership arose one more level, and not only do we find the family members of the Prophet among helpers in religion and only his tribes people but many people of other tribes are also seen. Except for Banu Umayyah, Bani Teem and Bani Adi there was hardly any tribe whose representatives did not cooperate and help in spreading the Islamic faith and strengthening it with their lives and property even though they may have been less in number.

However the aim of this writing is not to prove that every person who sat in the company of the Prophet was a helper. Indeed it would have been an occasion of great pride for me if the incidents had given me the chance to do so. I would have boasted to all the religions of the world that my Prophet was such that those who benefited from his company, those who obtained light from the effulgence of his guidance and those who saw the miracle of his leadership were such people that each was the devotee of truth, an ardent follower of Divine Recognition and one who considered every material thing inferior in the path of Allah and one who was ready to sacrifice his life and property over the command of God. But if I claim thus, my conscience would falsify me and there would be no solution for me except to bow down my head in shame.

Indeed, as far as the Prophet had raised the edifice of sacrifices, after that the only destination remained was that all the supporters that were there and all the friends he was having, all of them should be having the same opinion and same caliber. But for this purpose another half a century was required after the Messenger of Allah (s.a.w) and there was need for the plains of Karbala’.

At last that day also arrived when the actual and perfect meaning of “Communal Sacrifice” was going to be presented to the world with all its fine points. Husayn (a.s) came to the plains of Karbala’ and along with him brought the aged, the young, the middle aged, children, women, men his relatives and strangers, Arabs and non-Arabs. He brought with him people of all ages and gender. Fathers, sons, uncles, nephews, maternal uncles, brothers, sisters, husband-wife, people of the family, tribesmen, co-religionists. In other words, people of every relationship were represented in Karbala’. All came carrying the same feelings in the heart. All came carrying the same longing for sacrifice. The companions of Husayn (a.s) had attached their hearts to the heart of Husayn (a.s) with some unknown magnetism, and that is why every heartbeat of Husayn (a.s) was creating turmoil in their hearts. They had made their vision the mirror of the vision of Husayn. That is why the center of their view was the point of view of Husayn (a.s). They had given the rein of their thoughts in the hands of Husayn (a.s), and they used to think only that which was according to the wish of Husayn (a.s). They had entrusted their actions and character under the actions and character of Husayn (a.s) and they did only what Husayn (a.s) did.

Ibrahim had given the opportunity to think and contemplate. Husayn (a.s) had also presented the details of the consequences of the confrontation to his companions. However, the responses were different. Saying: “You will find me of the patient ones,” Ismail (a.s) gave opportunity for the possibility that he considered the sacrifice a calamity for himself. But if you read the responses of the companions of Husayn (a.s) you will realize that they considered this sacrifice a welcome bounty. They were eager to die in the path of God. They had an ardent desire to have themselves beheaded for truth.

Imam Husayn (a.s) had reached a stage during his journey when slumber overtook him. When he awoke, he was uttering the words: Indeed we are for Allah and indeed we shall return to Him. His Eminence, ‘Ali Akbar asked the reason for reciting the Qur’anic verse. He replied, “I have heard a caller say: You are hastening forward and your death is hastening to take you towards Paradise.” His Eminence, ‘Ali Akbar asked, “O father! Are we not on truth?” The Imam replied, “Yes, son, by Allah, we are on the truth.” Now ‘Ali Akbar replied with such a great certainty and poise that his reply is sufficient to inculcate valor even in the dead hearts. He said, “Dear father, then we are not in the least worried of dying for the truth.”

On the eve of Ashura, Imam Husayn (a.s) released all his companions from his oath of allegiance and Zuhair Qayn, His Eminence, Abbas, Muslim bin Ausaja and many other companions and relatives representing all those present over there expressed the firmness of their intention to help and support the Imam (a.s). They emphatically declared this in forceful words. Imam Husayn (a.s) had told them, “All of you are going to be killed and none shall survive.” They replied happily, “Praise be to Allah, Who bestowed us the honor to be martyred with you.” Such an example has no equal in history of death. Anyway, this was a reply of the elders and grown-ups. Now I would like to mention about that lad who was more or less the same age of Ismail (a.s). That is, His Eminence, Qasim, who was hardly thirteen at that time. When on the eve of Ashura, Imam Husayn (a.s) prophesied the martyrdom of each person individually and but intentionally omitted the name of His Eminence, Qasim, he became restless and disconcerted and asked the Imam about it. Instead of replying Imam (a.s) asked him, “How do you regard death?” Now compare the response of this lad to that of Ismail (a.s). He replied immediately, “Dear uncle, (I regard death) sweeter than honey.” Only those who have taste could gauge the sweetness of the reply of this young boy. We would have to agree that just as the sacrifice of Karbala’ had a wide scope of communal participation, in the same way the level of enthusiasm of the participants was so high that its equal is not found anywhere and it is beyond imagination.

In any case, Imam Husayn (a.s) and his companions came with zeal and a united enthusiasm to the plains of Karbala’ to present their sacrifices. All of them showed such unity and similarity in words and deeds that Imam Husayn (a.s) had to confess this fact. Please recall that famous statement of the Holy Imam on the Ashura eve. “Indeed, I do not know whose companions were more loyal and better than mine. Or whose Ahl al-Bayt were more righteous and kind. So, may Allah give you a good recompense.”

Does this statement not announce that of all the buildings of sacrifice that had been constructed so far, this one was the loftiest of them? And events show that it was the last stage. The preface of sacrifice that Ismail (a.s) had written on the plains of Mina by his submission and will, it was concluded on the deserts of Karbala’ by Imam Husayn (a.s) and his companions with their own blood. This was the brilliant and effective end of that which had started with Ismail (a.s) and it was absolutely astonishing and magnificent. The whole world feels those facts and is compelled to confess its greatness. The world famous Persian and Urdu poet of the Indian Peninsula, Allamah Iqbal Lahori says regarding the ardent love for Almighty, which brought about this communal sacrifice in the following words:

“The end of it was Husayn

While its beginning was Ismail.”

Notes

1. Surah Saffat 37:102

2. Surah Saffat 37:103-105

3. Surah Saffat 37:106-107

4. Tafsir Kabir, Vol. 7, Pg. 160, Malimut Tanzil, Pg. 759, Durre Manthur, Vol. 5, Pg. 284

5. Pg. 719, Urdu Translation of Holy Qur’an by Late Maulana Farman ‘Ali

6. Surah Saffat 37:102

7. Surah Hajj 22:37

8. Surah Hijr 15:53

9. Plural of Zakir, Speakers about the virtues of Ahle Bayt (a.s.) and their afflictions, especially the Tragedy of Karbala’

10. Surah Saffat 37:107

11. Surah Baqarah 2:61

12. Surah Saffat 37:102

13. Surah Saffat 37:110

14. Surah Baqarah 2:30

15. Surah Saffat 37:103

16. Surah Saffat 37:102

17. Maniul Akhbar, quoted in Biharul Anwar

18. Surah Saffat 37:105

19. Surah Saffat 37:105

20. Surah Tahrim 66:10

21. Surah Hud 11:80

22. Surah Saffat 37:102