SERMON 1
In the Name of Allah, the All-Beneficent, the All-Merciful
Salamun ‘Alaikum wa Rahmatullahi wa Barakatuh
[Praise belongs to Allah with all the praises of His angels closest to Him, His creatures most noble in His eyes, and His praisers most pleasing to Him; a praise that may surpass other praises as our Lord surpasses all His creatures. Then to Him belongs praise, in place of His every favor upon us and upon all His servants, past and still remaining, to the number of all things His knowledge encompasses, and in place of each of His favors, their number doubling and redoubling always and forever, to the Day of Resurrection.]
Now then, I counsel all of you, while I counsel myself to observe taqwa (God-wariness), for indeed it is the fundamental key to human salvation both in this world and the Hereafter. The Holy Qur’an distinctly mentions several advantages of taqwa. Some of these are as follows:
ON THE ADVANTAGES OF TAQWA
1. Presential Knowledge
We who not only aspire for conceptual knowledge (al-‘ilm al-husuli), but also eagerly yearn for presential knowledge (al-‘ilm al-hudhuri) must understand that the key to its door is taqwa. Conceptual knowledge is that of the mind, whereas presential knowledge is that of the heart. God-wariness (taqwa) and self-protection from all what Allah forbids and dislikes, opens the door of inner vision (shuhud) which is both penetrating (hadid) and accurate. The Holy Qur’an says: ‘…Be wary of Allah (wattaqulLah) and Allah shall teach you, and Allah has knowledge of all things.” (2:282) This kind of teaching and education, exegetes tell us, alludes to instilling presential knowledge in the receptive heart. Here the direct teacher is Allah. This education is like placing the Qur’an in heart of a Muhammadan receptacle. The Holy Qur’an says: “The All-Beneficent, taught the Qur’an.” (55:1-2) Is this teaching through the transfer of conceptual information, or is it to instill the realities of Qur’an in the heart, which is spacious enough to contain this All-embracing Book? Obviously the process of teaching is not always that which we commonly perceive and know. When we read, “And Allah taught Adam all the Names” (2:31) does it mean that He taught him the mere mental concepts of His sublime attributes, or did He fashion and sculpt him to existentially manifest all His attributes? The insightful scholars believe that it is not the question of the transfer of concepts, but the molding of the Adamic reality. The Holy Qur’an mentions a very important personality who was blessed with esoteric knowledge: Prophet Khidhr (‘a). He is mentioned as having been taught directly by Allah: “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.” (18:65). The Holy Prophet (s) and his immaculate progeny (upon whom be peace), as so many traditions clearly indicate, were also blessed with such inner knowledge and vision. An example worthy of mention is that of the noble sister of Imam al-Husayn (‘a), Zaynab (‘a), to whom Imam Zayn al-‘Abidin (‘a) addresses as, “You are, praise be to Allah, learned, without having been taught [‘aalima ghayr mu‘allama]…” This alludes to Hadhrat Zaynab (‘a)’s lofty station of being Divinely inspired and taught.
2. Discerning Spirit
The Holy Qur’an also tells us that whosoever observes taqwa will be able to sift between good and bad and right and wrong: “O you who have faith! If you are wary of Allah, He shall appoint a criterion for you, and absolve you of your misdeeds, and forgive you, for Allah is dispenser of a great grace. (8:29). The word “furqan” in the verse means “distinction”. In other words, one who observes piety would be bestowed with a discerning spirit. And whosoever enjoys such a spirit will always be safe and never falter in situations when others would not be able to perceive what is right and wrong. There is a tradition that tells us that the sirat (path to Allah) is “thinner than the hair (adaqqu min al-sha’ar)” and “sharper than the sword”. According to exegetes of the tradition, "thinner than the hair" refers to the theoretical dimension of the path which is brim with subtleties. In order, therefore, for one to be able to distinguish the fine threads of the reality of the path to Allah, one needs to have furqan. Hence let us struggle for taqwa in order to be availed with furqan.
3. Outlet from Calamities
Another advantage of taqwa, which the Holy Qur’an explicitly mentions, is to be availed with an outlet from the trouble or problem one has been entangled in: a serious family problem, financial difficulties, social problems, etc. can constrain one’s life and make it miserable. The key to the outlet, the Holy Qur’an says, is one word: taqwa: “And whoever is wary of Allah, He shall make a way out for him (65:2)”
4. Sustenance from an Unknown Source
The Holy Qur’an says: “And whoever is wary of Allah, He shall make a way out for him, and provide for him from whence he does not reckon.” (65:2-3) Those who are after independence in life, and hate to take loans or beg, are availed with a key: taqwa. Almighty Allah says that one who observes taqwa will get sustenance from whence he does not know. Sustenance, however, we must understand, are of two kinds: (1) physical, and (2) spiritual. One may try to ask why some of the affluent enjoy a lot of wealth, despite their constant sinning. Does that not contradict this verse of the Holy Qur’an? Obviously not; this is because rizq is not only physical, but also spiritual. In the famous supplication taught to us by our twelfth holy Imam (‘a), we say: “O Allah avail us (urzuqna) the succor to obey” (Allahumma arzuqna tawfiqa al-taa’a…)[Ref: Misbah of Al-Kaf'ami, p. 719]. Notice we have employed the phrase “urzuqna” which comes from the word “rizq”. If we look at other the verses of this radiant supplication we come to realize that sustenance is not limited to the realm of matter, but also includes the realm of the spirit. When commenting on the verse “wa mimma razaqnahum yunfiqun..” (and they spend out of what We have given), Imam al-Sadiq (‘a) is reported to have said “wa mimma ‘allamnahum yabuththun” (and they disseminate out of what We have taught them”. This verse also speaks of the characteristics of the people of taqwa. The subtle aspect here is that Imam al-Sadiq (‘a) informs us that it is Allah who teaches the pious and God-wary.
5. One’s Affairs Become Easy
In order for one to achieve success in life constant struggle is required. The human being in the course of his struggle faces very difficult circumstances, and he prays for ease and relief. The key towards ease, we are taught by Allah in the Holy Qur’an, is to observe taqwa. Ease in seeking knowledge, ease in working, ease in assisting others, ease in guiding the community, ease in all those things that are incumbent on the human being to perform. Obviously ease should not be mistaken for laxity and luxury. The Holy Qur’an says: “And whoever is wary of Allah, He shall grant him ease in his affairs.” (65:4)
6. One’s minor sins are forgiven
According to one classification, sins are divided into two: (1) Minor sins, and (2) Major sins. The major sins (al-kaba’ir) are those that are explicitly mentioned as being so in the traditions. There are sins, however, which rank from the minor sins. These, because of observing piety, are erased by Almighty Allah (65:5).
7. Great Reward
The Holy Qur’an says: “…and whoever is wary of Allah, He shall absolve him of his misdeeds and give him a great reward.” (65:5). Despite the fact that taqwa in itself is a gift from the All-Beneficent, He tells us that whosoever observes it, would get a great reward. Therefore we should struggle and acquire and maintain the spirit of taqwa, so that we can enjoy all the aforesaid advantages.
We have made this discussion lengthy, and therefore we would like to quickly look at the well-known tradition of ‘Unwan al-Basri, which is our main theme, and we pray to Almighty Allah to enable us apply its teachings so that we attain His proximity and eternal salvation.
THE TRADITION OF 'UNWAN AL-BASRI (II)
Let us once again look at the first part, and derive the allusions of light it encapsulates:
[‘A ninety-four year old man named ‘Unwan al-Basri narrates, saying: “I had been studying under Malik ibn Anas for a number of years. When Ja’far as-Sadiq (AS) came to Madina, I went to visit him and was interested in learning from him just as I had been learning from Malik. He said to me one day: “I am a man much sought after and am also occupied by various supplications throughout the day and the night so please do not disturb me in my state of supplication and go and learn from Malik and study under him just as you were doing before”. I became sad on hearing this and left the Imam’s presence, and said to myself, “If the Imam had perceived any good in me he would not have prevented me from studying under him and learning from him”. ..]
One of the allusions we can derive from the above is that after leaving Malik bin Anas and going to Imam Ja’far al-Sadiq (‘a), ‘Unwan realized the drop from its ocean. We say “from its ocean” and not “from the ocean”, because they the Ahl al-Bayt (‘a) are the intermediaries of Divine Grace and knowledge comes through them. Therefore the drop also comes from the ocean, and is not separate from it. In fact they are incomparable. As the famous adage goes: “ayna al-thara min al-thurayya” (where is the earth from the distant star?). And in the words of Imam al-Sadiq (‘a) who addresses a person who tries to ask whether the Ahl al-Bayt (‘a) are superior or Abu Dharr, “La yuqasu bina ahad” (None can be compared to us). It should also be noted that acquiring knowledge from one whose entire being is spiritually radiant infuses light on the seeker and every word is captured in his mind and the heart. How can one ever think of leaving such a class of knowledge?
Another significant point we can derive from the above is the fundamental importance and need of a mentor for understanding the path to Allah and traveling on the same. A majority of the great scholars of gnosis have had able mentors who had traversed the path and thus were able to take their students to the required destination. ‘Allama al-Tabataba’i, for example, had a mentor known as Ayatullah Sayyid ‘Ali Qadhi al-Tabataba’i; Imam Khumayni, had a spiritual mentor called Ayatullah Shahabadi. Therefore in order to take any instruction for traversing the path of tawhid that would lead to eternal bliss, it is imperative to find an able master, and get guided. Some insightful scholars would say, “If one finds such a master, he has already covered half way to Almighty Allah’s proximity”.
The phrase “when Ja’far al-Sadiq (‘a) came to Madina” alludes to the fact that the Imam was not in Madina at that time. Historical records say that he was in ‘Iraq, and thereafter came to Madina.
The phrase “I am a man much sought after…” shows the Imam’s difficult situation of being under governmental surveillance. The reason, analysts of history say, behind all this surveillance, was the fear of Imam (‘a) preparing enough people to topple the Abbasid regime. Some analysts says that if the Imams (‘a) would leave all the political affairs and be indifferent of them, the Abbasids would not imprison and harass them. Their constant harassment of the Imams (‘a) was due to latter’s accurate knowledge of what is transpiring in the government and the different cities and the fear of the their uprising..
We wish to stop over here. Insha Allah we shall continue with the exegesis of this radiant tradition next week.
Indeed, the best conversation and the most penetrating of counsels is the Book of Allah. Almighty Allah says:
[In the Name of Allah, the All-Beneficent, the All-Merciful’ Say He Allah is Non-composite One, Allah is the All-embracing, Neither does He beget, nor was He begotten, and there is none like Him (112:1-4)]
SERMON 2
[Praise be to Allah, Who breaks everything belonging to the oppressors; puts an end to the tyrants; watches over the fugitives; brings assistance to those who cry out for help; meets and clears up the demands of the needy beseechers; supports the faithful.]
The Jokela High School Massacre
One of the lesson giving events that transpired this week is how an 18 year old student due to ideas that he had adopted was able to carry out such a despicable deed.
An 18 year old boy by the name of Pekka-Eric Auvinen uploads a movie of how he will attack his school- Jokela High School in Finland, and hours after that he comes with a gun and kills 9 people which include six students (five male and one female), the school principal and the school nurse. Thereafter he shoots himself.
This event has had precedents in the past, and if we do not learn from them they would continue ruining innocent lives of so many of our youth. Analyzing Auvinen’s worldview gives us the ration behind his despicable behavior. If we try to study his beliefs and models of life, we would come to realize how natural it was for him to do what he did.
In a movie he had sent to youtube he describes himself as "a cynical existentialist, antihuman humanist, antisocial social Darwinist, realistic idealist and godlike atheist" on his Youtube user page. He also admired Joseph Stalin and Adolf Hitler, as well as the North Korean Communist regime.
His interests according to his personal profile were natural selection and hate for humanity. According to his YouTube page he did not want anything or anyone to be blamed for the shooting "not books, not computer games, not anything" and it was something he had planned "in [his] own head".
Lessons we can derive from this:
a) The root and origin of action is ideology. It is important for us to strengthen the foundations of our youth and make them powerful in the roots of their religion. Without that, they are vulnerable to the different ideologies that lead so many people astray. This requires one to facilitate them with a sound education on the principles of religion, which is not limited to mere narrative knowledge, but includes intellectual demonstrations to establish all the contentions of the religion.
b) With the incidents that have happened in the past the schools must be well prepared on how to prevent such things from happening. Obviously in a school where philosophy can be a fancy and personal choice, these events cannot be avoided. It is high time “the truth” as an absolute reality is understood and taught.
c) The home environment, we believe, is the first school. How to think and how to act in the very basic and fundamental level must be taught by the caring parents. If this foundation is made strong, and they are tutored by the right people, their university life would never meet such incidents.
Indeed in the phenomena of this transient life are signs for the insightful to reflect. May the Almighty protect all from those calamities which ruin our Hereafter.
Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner. (33:56)
Invoking Allah's Blessings of the Ahl al-Bayt ('a)
[O Allah, send down Thy blessings on the master of your apostles, Muhammad; and send down Thy blessings on the Commander of the faithful, Ali bin Abi Talib, the masters of the successors; and send Thy blessings on the most truthful of women, the pure, Fatima, the radiant and the mistress of the women of Paradise; and send down Thy blessings on al-Hasan and al-Husayn, the two leaders of the youth of Paradise; and send down your blessings on 'Ali bin al-Husayn, the Ornament of worshippers; and send down Thy blessings on Muhammad bin 'Ali, the cleaver of knowledge; and send down Thy blessings of Ja'far bin Muhammad, the veracious, one whose word and deed are approved; and send down Thy blessings on Musa bin Ja'far, the swallower of anger, the door of the fulfillment of needs; and send down Thy blessings on 'Ali bin Musa, one whom Allah is pleased with and He is pleased with Allah; and send down Thy blessings of Muhamad bin 'Ali, the God-wary, the Benevolent; and send down Thy blessings of 'Ali bin Muhammad, the guide, and the immaculate; and send down Thy blessings on Hasan bin 'Ali, the one who has been specifically ennobled by Allah; and send down Thy blessings on the Proof, the One who would Rise.]
Supplication
[O Allah indeed we eagerly seek from Thee a noble state, by which you bestow veneration to Islam and its people, and degrade hypocracy and its people, and you make us in it from the callers to your obedience, and leaders to your path, and bestow us with it the nobility of this world and the Hereafter.]
No comments:
Post a Comment