HOW TO GET CLOSE TO ALLAH (8)

SERMON 1

In the Name of Allah, the All-Beneficent, the All-Merciful

Salamun ‘Alaikum wa Rahmatullahi wa Barakatuh

[Praise be to Allah, the Creator of all the created beings, Who makes sustenance freely available, starts the day, the owner of glory, might, favors, and bounties, Who is far away, invisible, and nearest, so near that He is fully aware of the whispered secrets, the Blessed, the Praised. Praise be to Allah, Who has no equal to challenge Him, nor is there an image comparable to Him, nor a helper to assist Him. He tames the powerful by His force, and disgraced are the terrible before His greatness; so He, through His power, fulfils that which He wills.]

Aspiration for the Best

Dear brothers and sisters in Islam, I advise you all as I advise myself to observe taqwa (abstaining from sin), for it is only taqwa that truly has a brilliant future. The Holy Qur’an is vocal about this reality when it says “…wal ‘aaqibatu lil muttaqeen.” (…and the outcome will be in favor of the God-wary) (7:128). We however should always realize that it is in our nature to soar and not remain still. Those who attain levels of intellectual and spiritual perfection and thereafter stop and get satisfied with their stations should be considered unwell and spiritually ill, for the innate human nature always aspires for the Infinite; and the path from the finite to the infinite is perpetual. Therefore when struggling for taqwa we must seek and pray for the best of its kind. Almighty Allah in different places of the Qur’an informs us of such kind of taqwa. For example, in chapter 3 verse 102 He says, “O you who have faith! Be wary of Allah with the wariness due to Him… (ittaqu Allaha haqqa tuqaatih…)”(3:102). When asked about the meaning of “haqqa tuqaatih” (wariness due to Him) in the verse, Imam al-Sadiq (‘a) is reported to have said: “[It is when] He is obeyed and thereafter never disobeyed, remembered and never forgotten, and thanked and never unthanked”. And in chapter al-Furqan (25), Almighty Allah enumerating the qualities of the servants of the All-Beneficent, says that they supplicate as follows “…waj’alnaa lil muttaqeena imaaman” (...and make us Imams of the God-wary” (25:74) which reveals how exalted their aspirations are: they do not just ask for taqwa, but seek to be “Imams of the muttaqoon” (leaders of the God-wary). There is a similar expression in the supplication of al-Iftitah where Imam al-Mahdi (‘aj) teaches us to pray “...wa taj‘aluna feeha min al-du‘aati ilaa taa’atika wal qaadati ilaa sabilik…” (…and include us among those who invite people unto Your obedience, and lead them to Your path). Observe here that we are taught to ask Allah to make us qualify to be leaders of His path. In Du‘a Kumayl likewise Imam ‘Ali (‘a) teaches us to have the same exalted spirit when he prays “waj‘alni min ahsani ‘abeedika naseeban ‘indak wa aqrabihim manzalitan mink wa akhassihim zulfatan ladayk…” (and assign for me a place in Thy presence with the best of Thy bondsmen and nearer abode to Thee...)

The Future is for the Muttaqoon

A very significant allusion in the verse we read in the beginning "...wal ‘aaqibatu lil muttaqeen..." (…and the outcome will be in favor of the God-wary) (7:128), was the reality of the future belonging to those who safeguard themselves against evil and observe taqwa. The issue of “observing and increasing” one’s taqwa is quite different from the issue of “maintaining” and “protecting” the state of one’s taqwa. The muttaqi is not one who merely observed taqwa in the past, but “always observes” taqwa. This is why many scholars are reported to have highly emphasized to repeat the following prayer and sincerely ask for their end result to be brilliant and felicitous: “Allahummaj’al ‘awaaqiba umoorina khayran” (O Allah make the final consequences of our affairs to be good). The Holy Qur’an and the Holy traditions vocally reveal examples of people who at the onset were well-known for their perfection and excellence, but later due to following their mundane desires, fell down spiritually and totally ruined their future. For the sake of brevity, we would only narrate one example mentioned in the Holy Qur’an: Bal’am bin Baa’ura was known to be a scholar of high caliber and a devout worshipper during the time of Prophet Musa ('a). According to a tradition, Almighty Allah had even taught Him al-ism al-‘a’zam (the Great Name of God) and the Holy Qur’an informs us that Allah had given him some of His signs. But, having not maintained his state of perfection, and following his mundane desires, he finally ended up to be the example of a dog. The Holy Qur’an says: “So his parable is that of a dog” (…fa mathaluhu kamathali al-kalb…) (7:176). It is important for us to understand that when Allah speaks of a person in a deprecating way, He is not overcome by any kind of emotion, personal rancor, etc. Far is His Exalted Essence from the deficiencies of the world of contingency! When Allah compares him with a dog, He knows the fact that Bal‘am’s inner makeup was united with the qualities of a dog. In our case, due to an angry nature or the like we may be overcome with uttering insulting remarks to our enemies. Almighty Allah, however, is beyond these states. In the stories of ‘Ulama too we do have examples of those who excelled in the beginning but finally ended up in wretchedness. In fact this is a phenomenon of history and there are abundant examples that one can cite. We, however, must sincerely pray to Almighty Allah to protect us from such a wretched future. The Holy Qur’an tells us : “…wal ‘aaqibatu lil muttaqeen.” (…and the outcome will be in favor of the God-wary) (7:128)”. One of the succinct supplications where both the felicity of this world as well as the Hereafter is sought is as follows: “Rabbana aatina fiddunya hasanatan wa fil aakhirati hasanatan…” (O Lord, give us good in this world and good in the Hereafter…) (2:201). If this supplication is accepted, there is assurance of one’s brilliant future. This is because the felicity of the Hereafter would only be apparent after one has departed from this world. Unless however, the curtains of matter tear off and we behold the Hereafter as is the case with people of inner vision.

Now let us continue our reflections on the tradition of ‘Unwan al-Basri, the masterpiece instruction of how to attain closeness to the Only Beloved.

HADITH OF 'UNWAN AL-BASRI (VIII)

[When I could bear it no longer, I put my shoes and my cloak on, and made my way to Ja’far’s (AS) house after the ‘Asr (afternoon) prayer.

When I arrived at his house, I sought permission to enter, and a servant of his came out and asked me what I wanted. I replied: “I’ve come to extend my salutations to the noble one. He said that the Imam was busy praying. So I waited on the doorstep, and it wasn’t long before the servant came out again and said: “Come in by the grace of Allah (swt)”. So I entered and greeted the Imam, and he returned my greeting, saying: “Take a seat and may Allah (swt) forgive you”. So I sat down. Then he bowed his head, looking down for quite a long time before he asked me my teknonym, to which I replied: “Abu Abdallah”. He said: “May Allah (swt) establish your teknonym and enable you to succeed in doing what pleases Him”. Upon hearing this, I thought to myself that if I were to take away nothing of benefit from this visit except this prayer (that he had wished for me), it would be more than enough.]

This section of the tradition is very meaningful and Insha Allah we shall try to tackle some of its subtle allusions.

There is a beautiful Arabic dictum that says "Man jadda wajad, wa man lajja walaj" (Whosoever puts effort finds what he seeks, and whosoever is persistent to enter finally enters). ‘Unwan’s spirit was a persisting spirit. He knew that Imam al-Sadiq (‘a) is a close servant of Allah, and pinned his hope on Allah to avail him once again of the opportunity to enter in the gracious presence of Imam al-Sadiq (‘a). Now was the time for him to see whether his supplication was accepted or not. And obviously, one must not expect the Imam (‘a) to come at his doorstep and inform him of that. The Infallible Imam (‘a) resembles the Ka’ba. In the brilliant words of Amir al-Mu’minin ‘Ali (‘a): “Al- Imamu kal Ka’ba, yu’ta wa la ya’ti” (The Imam resembles the Ka’ba: he does not go to people but people come to him). Unless however, the ailing one who needs the Imam's support, out of ignorance or some other acceptable reason, does not do what is required of him. In this case, resembling the Prophet (s) who in the expression of Amir al-Mu’min (‘a) is “...Tabeebun dawwaarun bitibbih…” (A traveling physician who goes to people to treat them) he ('a) goes to the ailing one.

‘Unwan says that his patience in being away from Imam al-Sadiq (‘a) was exhausted and he was impelled to go to the Imam (‘a) and once again request him to accept him as his student. As the narration above is clear, ‘Unwan al-Basri knocks at the door of the Imam (‘a) and the Imam’s servant comes out and asks him about his need. ‘Unwan requests to see the Imam (‘a), and he is told that the Imam (‘a) is busy praying. The spirit of persistence does not leave ‘Unwan and he prefers waiting until the Imam (‘a) is finished with his prayer. So he waits outside the doorstep. As can be observed in the tradition, due to his deep respect and veneration, he employs the word Shareef (the noble one) when referring to the Imam (‘a).

Then ‘Unwan al-Basri says that it did not take long when the servant returned, and employing a humble etiquette welcomed him to enter the house. This is reminiscent of the Holy Prophet (s)’s attitude: He (s) would normally shorten his prayer if someone would come and wait for him. This also reveals how venerated a believer is. Despite what the Imam (‘a) engaged in was prayer- the pillar of religion, but if a believer is waiting outside, then he is venerated and respected by Allah himself. He must be attended to. Unless however there are genuine circumstances when the owner of the house cannot see the visitor.

Thereafter ‘Unwan al-Basri enters the presence of the Imam (‘a) and greets him, and the Imam (‘a) responds to his greeting and says, “Take a seat and may Allah forgive you”. Here there is a point worthy of reflection. The Imam (‘a) gives a better response to the salaam of ‘Unwan al-Basri. And this was the normal Qur'anic etiquette of the Imams (‘a). When the source of expressions like “May Allah forgive you” originate from the mouth of an infallible leader, it means real prayer, and not pleasing expressions that are exchanged when some people meet others. In fact, analysts of the tradition believe that perhaps the Imam (‘a) had a very significant purpose behind praying for ‘Unwan al-Basri to be forgiven: spiritual preparedness for receiving what he wanted to communicate to this ninety four year old yearning student. The tradition then continues saying that after ‘Unwan al-Basri takes a seat the Imam (‘a) looks down for a certain period which apparently was encompassed with a halo of meaningful silence. What the Imam (‘a) was contemplating on or spiritually visioning is only known by him and his Beloved. The silence of the Imam (‘a) however was very meaningful and constructive. Did it concern the Imam (‘a) or ‘Unwan al-Basri? Was he communicating with the Angels or whispering to the Beloved? We are reticent here for in order to perceive these realities we need evidence. In short, as I just said, the silence was both meaningful and constructive. In fact every moment of the Imams of the Ahl al-Bayt (‘a) are full of meaning.

The first thing that the Imam (‘a) asks ‘Unwan al-Basri is his kunya (teknonym). A teknonym is name for an adult derived from that of a child, especially that of the eldest child. In English, for example, names like Johnsdad is a teknonym. Sometimes in the Arabic a teknonym carries another meaning. If for example a person is open handed (jawad), he is known as Abu Jawad (the father of the openhanded). Here his son is not necessarily a person called Jawad, but he has the trait of open-handedness (jood).

When the Imam (‘a) asks ‘Unwan al-Basri what his teknonym is, ‘Unwan responds saying “Abu ‘Abdillah”. Thereupon the Imam (‘a) says: “Thabbata Allahu kunyatak” (may Allah preserve your teknonym). Here there are two possible interpretations: (1) The Imam (‘a) considers the fact that ‘Unwan is a believing servant (‘abd) of Allah, and that is why it is appropriate to call him Abu ‘Abdillah. Therefore the Imam (‘a) prays to Allah to maintain this state of servitude that he possesses. (2) The Imam (‘a) prayed for the protection of his offspring. This is because if he did not have an offspring by this name he would not be called Abu ‘Abdillah in this sense. And Allah is All-knowing.

Another thing that the Imam (‘a) prays for ‘Unwan al-Basri is the succor to attain Allah’s pleasure. To quote the exact expression narrated from the Imam (‘a): “…wa waffaqaka limardhaatihi” (...and may Allah bestow on you the succor to attain what He is pleased with) This supplication is extremely exalted and when a master the like of Imam al-Sadiq (‘a) prays for a novice like ‘Unwan the prayer is accepted. As a result, ‘Unwan turned euphoric and overjoyed. He thought to himself: if I were to take away nothing of benefit from this visit except this prayer, it would be more than enough.

It is possible that the Imam (‘a) sought the station of ridha for ‘Unwan al-Basri, which is when the servant enjoys the state of contentment and serenity of the heart. The last verses of Surat al-Fajr vocally speak of the station of ridha. Actually the Imams of the Ahl al-Bayt (‘a) having themselves attained the zenith of excellence, yearned for the others to join them. And when the Imam (‘a) prays for one to achieve the maqaam of ridha, what more does one anticipate?

Nevertheless, the journey to the Beloved does not stop when meeting the Beloved. This is because when one meets the Beloved, his entire being blots out and he yearns to see others join the Beloved too. Therefore he returns to the world of plurality and takes the others to join the Beloved. His spirit has lost the specks of I-ness and selfishness. He wants all to be hosted by the All-Lover.

Let us stop here. Insha Allah we shall continue with our discussion on this brilliant tradition next week

Indeed, the best conversation and the most penetrating of counsels is the Book of Allah. Today we shall recite Surat al-Kawthar. So brilliant is this chapter, that one feels like reciting it constantly and inculcating its values in himself. Indeed Allah (swt) bestowed abundance to His Messenger when He was Blessed with a daughter like Bibi Fatima al-Zahra (‘a). The esteemed Sunni scholar Fakhr al-Din al-Razi in his magnum opus of the Exegesis of Qur’an mentions one of the brilliant extensions of kawthar to be Bibi Fatima (‘a), whose progeny are abundantly scattered in the world and have enveloped it with their abundant light. These are moments when we commemorate the heart breaking tragedy of the kawthar of Karbala, whose very name rents the heart asunder and causes a flow of Divine Grace from one’s cheeks. Almighty Allah says:

[In the Name of Allah, the All-Beneficent, the All-Merciful’. Indeed We bestowed you with abundance; therefore pray to your Lord and offer sacrifice; indeed it is your enemy who is without posterity.]

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.]

A Week of Turmoil for the Palestinians

The past week has been a week of turmoil for our Muslim brethren in Palestine. It has been a week of chaos, faithless destruction, and oppression. The very nature of those who have always oppressed the innocent Palestinians according to the holy Qur’an is "ashaddu 'adaawatan lilladheena aamanu" (of intense enmity against those who believe) (5:82). And on the other hand we have their supporters who despite displaying concern, serve their base interests. Perhaps the most beautiful expression for them in the Qur'an is "...ashaddu kufran wa nifaaqan" (most intense in disbelief and hypocracy) (9:97). If we remain indifferent of these events and totally concentrate on selfish needs, a time of regret would surely come. If we are not affected today, our generations due to our indifference would surely be affected. Supporting the helpless of the world is not a complicated phenomenon today. The astute of our communities have known how, when, and where to channel support. They have also realized the various methods and platforms of support. Therefore if we would like to protect our identities as Muslims, we must express our support today. The very obligation of amr bil ma’ruf and nahy ‘anil munkar (commanding good and forbidding evil) which Imam al-Husayn (‘a) practically manifested in the plains of Karbala, teaches us how to support the Husains of Today and condemn the Yazids of the contemporary era. Indeed Muslims are not sleeping today. However, what is important is resolution and quick action. May the Almighty enable us to do the right things Insha Allah.

Improving Our Institutions of Commemoration

Let us continue our discussion on how to improve the forms of commemoration that the Imams of the Ahl al-Bayt (‘a) taught us, so that we may be able to revive the goals and values of Imam al-Husayn, fundamental of which is the primacy of religion in every dimension of human life.

We have already covered briefly the institutions of majaalis (narrations of tragedy) and elegies (maraathi and niyaah). Today we shall try to briefly look at the Maatam and chest beating that we always practice as we mourn the tragedy of Karbala and remember the calamities that Imam al-Husayn (‘a) and his noble family and companions had to undergo. This in fact is always a part of niyaah (elegies recited after narrations of tragedy).

What is important for us to do is to struggle and make this practice a natural expression. True expression of intense sorrow is when someone beats his chest as a natural expression of mourning.

Beating one’s chest as an expression of mourning is recommended and must continue. However, today we witness some forms of expressions that may contradict the very institution of Karbala. These must be avoided and regulated. It is interesting to note that a brother recently asked the office of the grand Marja’ Ayatullah al’Uzma Sayyid ‘Ali al-Seestani (may Allah perpetuate his exalted shadow) about expressions of mourning and the following beautiful response was given:

"The principal objective of mourning and lamentation during 'Ashura, is to respect the signs and symbols of Religion and remember the suffering of Imam Hussain (a), his companions, and his uprising to defend Islam and prevent the destruction of the religion by Bani Umayyad dynasty. These rites must be done in such a way that in addition to serving that purpose, it draws the attention of others to these loft goals. Also, its ritual aspect should be preserved. So those actions which are not understandable for the enemies of Islam and non-Shia Muslims and causes misunderstanding and contempt for the religion must be
avoided."

We pray to Almighty Allah (swt) to enable us revive the institution of Karbala through methods accepted by the Holy Prophet (s) and his infallible progeny.

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 blessings on Muhammad,Thy servant, Messenger, confidant, friend, beloved intimate, mercy unto all the created beings, bearer of Thy sacraments, quotient of Thy messengers, the most superior, the exquisite, the most handsome, the most perfect, the upright, the more prospering, the more pleasant, the thoroughly purified, the sublime; who has more and better blessings, advantages, mercies, affections and salutations than Thou made available to any one of Thy servants, prophets, messengers, friends, and those honoured by Thee from among Thy created being.O Allah send blessings on 'Ali the Leader of the Faithful, the successor to the Messenger of the Lord of the worlds, Thy servant, Thy beloved representative, brother of Thy Messenger, Thy decisive argument over mankind, Thy most important sign, the great news from Thee.O Allah, send blessings on the truthful pure Fatima, the chosen leader of the women of the worlds.O Allah, send blessings on the sons of 'the mercy unto the worlds',the leaders and guides, the Imams al-Hasan and al-Husayn, the leaders of the dwellers of Paradise. O Allah, send blessings on the Leaders of the Muslims, 'Ali ibn al-Husayn, Muhammad ibn 'Ali, Jafar ibn Muhammad, Musa ibn Jafar, 'Ali ibn Musa, Muhammad ibn'Ali, 'Ali ibn Muhammad, al-Hasan ibn'Ali, and his son, the rightly guided Guide, Thy decisive argument over Thy servants, Thy trustworthy confidant on Thy earth; blessings, numerous, and for ever. O Allah, send blessings on the Custodian of thy commandments, the vigilant Guardian, the reliable Patron, the awaited Justice, surrounded by Thy favourite angels, assisted by the Holy Spirit.]

Supplication

[O Allah indeed we eagerly seek from Thee a Noble Government, 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.]

HOW TO GET CLOSE TO ALLAH (7)

SERMON 1

In the Name of Allah, the All-Beneficent, the All-Merciful

Salamun ‘Alaikum wa Rahmatullahi wa Barakatuh

[Praise belongs to God, for the true knowledge of Himself He has given to us, the thanksgiving He has inspired us to offer Him, the doors to knowing His Lordship He has opened for us, the sincerity towards Him in professing His Unity to which He has led us, and the deviation and doubt in His Command from which He has turned us aside...]

The Taqwa of the Hearts

Dear brothers and sisters in Islam, I advise you and myself to observe taqwa [abstaining from that which religion has forbidden], for indeed taqwa is the yardstick to decipher one’s true love and ‘ishq (fervent attachment) for the beloved. Those who feel that they love Allah, His Messenger and the Ahl al-Bayt (‘a) but live a life of sin, must reassess their love, and purify the same.

The Holy Qur’an tells us “Wa man yu ‘azzim sha ‘aa’iralLah fa innahaa min taqwal Quloob” (…And whoever venerates the sacraments of Allah indeed that arises from the God wariness of hearts.) (22:32). This calls us to venerate and hold in esteem all that which makes us remember Allah and draw closer to Him. The word sha‘aa’ir in the verse, says ‘Allama al-Tabataba’i in his monumental al-Mizan, refers to ‘signs of demonstration’ (al ‘alaamaat al-daalla). The entire movement of Imam al-Husayn (‘a) is one of the greatest demonstrations of intense love for Allah. It shows how an ‘aashiq (amorous lover) sacrifices himself for the Ma’shuq (the Beloved). In fact it is this very term ('ishq) that some of our traditions employ for Imam al-Husayn (‘a) and his unique companions. Before the tragedy of Karbala, when Imam ‘Ali (‘a) happen to pass by the place where the companions of Imam al-Husayn (‘a) would later fight, he is reported to have said, “This is the place where two hundred Prophets and their grandsons were killed, all of who were martyrs; and it is the halting place of horsemen and the battle ground of intense lovers (‘ushhaaq) and martyrs, whom neither those who came before them or will come after them can prevail [in status]. Therefore commemorating the revolution of Imam al-Husayn (‘a) is in fact commemorating the revolution of a true lover. Imam al-Husayn (‘a) practically taught us the culture of love by giving away all what he hand with full consciousness and volition. The late ‘Allama Muhammad Taqi Ja’fari (may Allah elevate his status) when asked what made the tragedy of Karbala unparalleled in history, is reported to have said: Unlike the other tragedies, the victims of which would be killed not out of their free will and volition, the companions of Karbala already knew what would transpire and welcomed the same with open arms. Obviously it was not a matter of love for death per se, but an unfaltering volition, that loudly echoed “Whatever transpires, we simply would not give our hand of harmony to Yazid and his culture.” This is when death becomes sweeter than honey!

Dear brothers and sisters, the price of love is not a small one. Imam al-Husayn (‘a) informed us that his movement is that of religion and purely religion. He aspired for a complete religious government, so that the society can be emancipated from perpetual destruction and ignominy. We on our part should work hard for an affinity with Imam al-Husayn (‘a). The hard fact is that if by commemorating the tragedy, we become more religious, refrain from sin, and struggle for the betterment of others, then we have achieved something. Commemoration can never be divorced from religion. It in fact is the spirit that should revive religious values in the individual as well as the society.

If we venerate the gatherings of commemoration that instill the message of al-Husayn (‘a) and cause inner revolutions, then indeed we have maintained the taqwa of the hearts. I repeat the beautiful verse that I quoted in the beginning. Almighty Allah says: “Wa man yu‘azzim sha ‘aa’iralLah fa innahaa min taqwal Quloob” (…And whoever venerates the sacraments of Allah indeed that arises from the God wariness of hearts.) (22:32)

Let us now look at the radiant instruction of Imam al-Sadiq (‘a) to ‘Unwan al-Basri:

Hadith of ‘Unwan al-Basri

[…I then went to the mosque of the Holy Prophet (s) and I gave my salutations to him, then I turned from the grave and prayed two units of prayer at the rawdhah (the area near the Prophet’s (s) grave which is considered to be a piece of paradise) and said supplicating Allah (swt): “O Allah (swt)! O Allah (swt)! I beseech You please make Ja’far’s (‘a) heart incline towards me, and grant me from his knowledge that which will guide me on the right path”. Then I returned home, sad and upset, and did not even attend Malik b. Anas’s study circles for my heart was filled only with love for Ja’far (‘a). I did not leave my house except to attend congregational prayers, until I finally ran out of patience.]

A very important point we can learn from the above paragraph is the significance of congregational prayer (salat al-jama‘a). ‘Unwan al-Basri says that due to his intense love for Imam al-Sadiq (‘a), he never thought of returning back to Malik. And he never left his house save for congregational prayer. There are many traditions that speak of the great benefits of congregational prayer, and in Insha Allah when we discuss about the subject we shall cover them in detail. In his epistle about supplication called “Noorun ‘Alaa Noor”, Ayatullah Hasan Zadeh Amoli alludes to something worthy of reflection. He says that as a general principle a united gathering of souls has the effect of a powerful universal Divine spirit. In a gathering of prayer, dhikr or du‘a, each individual may have one or more perfect attributes (kamalaat) in him. When there is one perfect human being he enormously serves as an intermediary of Divine blessings. A gathering of human beings in prayer, dhikr or du‘a resembles one perfect human being, or his shadow or example. Consequently, it would be a gathering where Divine blessings would descend.” [See Nurun 'Ala Nur Dar Zikr o Zakir o Mazkur, p. 107]

Therefore let us not take congregational prayer lightly and understand that it has a vital role to play in our lifetime.

Insha Allah we shall continue with the commentary of this tradition in our forthcoming sermons.

Indeed, the best conversation and the most penetrating of counsels is the Book of Allah. Today we shall recite Surat al-Tawhid. It is important to know that monotheism in its most practical form was brilliantly manifested in the plains of Karbala, where Imam al-Husayn (‘a) preferred the pleasure of Allah to the pleasure of any other entity. His companions likewise, who had learnt the lesson of tawhid (monotheism) followed his noble footsteps and achieved the state of spiritual union. 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.]

Before we continue with the subject that we had begun last week on how to make our gatherings of commemoration more meaningful, let us consider a few words on the situation that prevailed in Karbala this day. Today is Taasu‘a (9th of Muharram al-Haraam). The battle of Karbala had actually begun today when ‘Umar bin Sa’d ordered his men to attack the ranks of Imam al-Husayn (‘a). In this situation, the Imam (‘a) asks his brother ‘Abbas to tell the enemies to avail them one night. In the historical masterpiece of Sayyid Radhi al-Din Ibn Tawus called al-Luhuf, the reason behind this respite is beautifully depicted. In fact it alludes to the true personality of Imam al-Husayn (‘a). He tells his brother: “Inistata’ta an tasrifahum ‘annaa fi hadhal yawm faf‘al fa innahu ya’lam anni uhibbussalaata wa tilaawata kitaabihi” (If you can avert them from us today, then do so, for surely He (Allah) knows that I love prayer and the recitation of His Book). In Surat al-A’raf Almighty Allah mentions two fundamental qualities of a reformer: “As for those who hold fast to the Book and maintain the prayer indeed We do not waste the reward of the reformers.” (7:170). Notice the mention of the Book and prayer. Imam al-Husayn (‘a) both maintained prayer and held fast onto the Book. This was a humble analysis of this nondescript. However, the main reason why Imam (‘a) seeks respite for the night although he was daa’im al-dhikr (constantly in the state of dhikr) is better known to him and His beloved. Why should he wait for the night when the lover is always yearning to unite with the beloved? What is the secret behind this transition? What kind of preparedness is Imam al-Husayn (‘a) after? The stations of the Ahl al-Bayt (‘a) are such lofty that however deep we dive the treasure trove of their reality cannot be exhausted.

Now let us consider the discussion on the manifestations of commemoration that we must try to improve. Last time we had mentioned that one of the manifestations that needs improvement is the gathering of historical narration, which must always be within the framework of authenticity.

HOW TO COMMEMORATE THE TRAGEDY OF KARBALA

2. Another form of commemoration that was highly encouraged by the Imams of the Ahl al-Bayt (‘a) and served as a means of propagation of the message of al-Husayn (‘a) is the poetical lamentations called maraathi (elegies) and nawhas. Alhamdu lillah these continue up until today in so many languages. The Muslims participate in such lamentations with zeal and fervor. Many also take interest in recitation. However, there is need to improve this institution. Apart from authentic narration, about which we have already discussed, there is need for an accurate appreciation of the events. Poetry is a world full of emotion. However if emotion is driven by mundane interests and corporeal attachments, it has very little value in the culture of sacrifice. If we start comparing Imam al-Husayn (‘a)’s sacrificing sentiments with our worldly feelings we are actually engaging in injustice. If losing a son makes a mother sad because she did not witness his marriage, is it proper for us to impose the same thoughts in the minds of the sacrificing spirits of Karbala? Have we known who Imam al-Husayn (‘a) actually is? One can well appreciate how difficult it is for al-Husayn (‘a) to separate from his son, but who am I to think beyond this? If you observe some of the maqatil, you will find that as soon as Hadhrat ‘Ali Akbar (‘a) seeks permission, the Imam (‘a) immediately allows him to go. The expression employed is “…fasta’dhana abaahu fil qitaali fa adhina lah…” (he sought permission of fighting from his father and the Imam (‘a) gave him the permission). Then the Imam (‘a) laments. Why? What does he say? Instead of imagining what he felt or what we would feel were we to part with our young son, let us read what Imam (‘a) himself felt. According to one narration, the Imam (‘a) looks at the sky and says with sorrow: "O Allah be a witness over these people, for a youth has set out to fight with them who resembles Your Prophet (s) the most in terms of body, spirit, and speech. Whenever we would yearn to see the prophet (s) we would look at him”. Now look at the logic of al-Husayn (‘a). Poetry can be immersed with emotions, but emotions driven by meaning and intellect, emotions of al-Husayn (‘a) himself, not our mundane emotions, or emotions out of ignorance.

Another adversity that this institution has been afflicted with is that those who write the lyrics of the elegies sometimes employ the tune of songs that are in harmony with gatherings of worldly pleasure, dancing, etc. Our esteemed scholars who are authorities of Islamic law do not permit such recitations. Therefore we must be careful not to engage in what is prohibited.

This subject is vast, and due to the limitations of this sermon, I wish to stop over here. Insha Allah we shall continue with our discussion on how to improve the different manifestations of commemorating the revolution of Imam al-Husayn (‘a) in our forthcoming sermons.

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 blessings on Muhammad,Thy servant, Messenger, confidant, friend, beloved intimate, mercy unto all the created beings, bearer of Thy sacraments, quotient of Thy messengers, the most superior, the exquisite, the most handsome, the most perfect, the upright, the more prospering, the more pleasant, the thoroughly purified, the sublime; who has more and better blessings, advantages, mercies, affections and salutations than Thou made available to any one of Thy servants, prophets, messengers, friends, and those honoured by Thee from among Thy created being.O Allah send blessings on 'Ali the Leader of the Faithful, the successor to the Messenger of the Lord of the worlds, Thy servant, Thy beloved representative, brother of Thy Messenger, Thy decisive argument over mankind, Thy most important sign, the great news from Thee.O Allah, send blessings on the truthful pure Fatima, the chosen leader of the women of the worlds.O Allah, send blessings on the sons of 'the mercy unto the worlds',the leaders and guides, the Imams al-Hasan and al-Husayn, the leaders of the dwellers of Paradise. O Allah, send blessings on the Leaders of the Muslims, 'Ali ibn al-Husayn, Muhammad ibn 'Ali, Jafar ibn Muhammad, Musa ibn Jafar, 'Ali ibn Musa, Muhammad ibn'Ali, 'Ali ibn Muhammad, al-Hasan ibn'Ali, and his son, the rightly guided Guide, Thy decisive argument over Thy servants, Thy trustworthy confidant on Thy earth; blessings, numerous, and for ever. O Allah, send blessings on the Custodian of thy commandments, the vigilant Guardian, the reliable Patron, the awaited Justice, surrounded by Thy favourite angels, assisted by the Holy Spirit.]

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.]

HOW TO GET CLOSE TO ALLAH (6)

SERMON 1

In the Name of Allah, the All-Beneficent, the All-Merciful

Salamun ‘Alaikum wa Rahmatullahi wa Barakatuh

[Praise belongs to Allah whose decree none may avert, and whose gift none may prevent. No fashioner's fashioning is like His fashioning, and He is the Generous, the All-embracing. He brought forth the varieties of unprecedented creatures and perfected through His wisdom all He had fashioned. Hidden not from Him are harbingers, nor lost with Him are deposits. He repays every fashioner, feathers the nest of all who are content and has mercy upon all who humble themselves. He sends down benefits and the all-encompassing Book in radiant light. He hears supplications, averts afflictions, raises up in degrees, and knocks down tyrants. For there is no god other than He, nothing is equal to Him, "Like Him there is naught, and He is the Hearing, the Seeing", the subtle, the Aware, and "He is powerful over all things"...]

Dear Brothers and sisters in Islam, this month is the month in which Imam al-Husayn (‘a) revived taqwa [refraining from what is forbidden] in the most radiant of its manifestations. Bearing this in mind, I advise you all as I advise myself to observe taqwa, for it is the key towards the treasures of the heavens and the earth- the realms of matter and spirit.

Cultivating Meaningful Love for Imam al-Husayn (‘a)

We are in the holy month of Muharram now. It is a month that reminds us of Imam al-Husayn ('a) and his supreme sacrifice. Imam (‘a) being infallible and spiritually united with the Qur’an, has so many examples of taqwa for his lovers. We who mourn for his tragic martyrdom and separation, experience and vehemently confess our utmost love for his unparalleled sacrificing spirit. Such love is undoubtedly invaluable and priceless, but still needs to be enhanced and moderated. According to both the Holy Qur’an and the traditions of the Ahl al-Bayt (‘a), love is equal to obedience (itaa’a). The Holy Qur’an says: “Say [O Messenger of Allah]: If you love Allah, then follow me, and Allah will love you and forgive you your sins…” [3:31] In fact if one carefully ponders over the reality of love, he would understand that it is an experience of attraction to the beloved. And when the reality of our beloved who is Imam al-Husayn (‘a) is taqwa in all its dimensions, our actions must reveal our inner feelings. Otherwise we would benefit very less from such kind of superficial love. In a tradition, Imam al-Baqir (‘a) is reported to have said to his companion Jabir al-Ju’fi: “O Jaabir whosoever obeys Allah and loves us, then he is our friend, and whosoever disobeys Allah, our love would not benefit him.” [Allama Majlisi, Bihaar al-Anwaar, v.68, p.179]. Therefore it is important for us to develop meaningful and beneficial love for Imam al-Husayn (‘a). And it is only the love that is coupled with taqwa [total obedience to God] that bears this quality. May the Almighty enable us to successfully achieve such love as we commemorate the matyrdom of Imam al-Husayn ('a) whose supreme sacrifice revealed the most exalted level of taqwa in the history of humankind.

Let us now continue with the commentary of the tradition of ‘Unwan al-Basri, which indeed serves as a prescription of how to attain the proximity of Almighty Allah:

THE TRADITION OF 'UNWAN AL-BASRI (VI)

'Unwan al-Basri continues:

[…I then went to the mosque of the Holy Prophet (s) and I gave my salutations to him, then I turned from the grave and prayed two units of prayer at the rawdhah (the area near the Prophet’s (s) grave which is considered to be a piece of paradise) and said supplicating Allah (swt): “O Allah (swt)! O Allah (swt)! I beseech You please make Ja’far’s (‘a) heart incline towards me, and grant me from his knowledge that which will guide me on the right path”. Then I returned home, sad and upset, and did not even attend Malik b. Anas’s study circles for my heart was filled only with love for Ja’far (‘a). I did not leave my house except to attend congregational prayers, until I finally ran out of patience.

Having been a student of Imam al-Sadiq (‘a) for a substantial period of time, ‘Unwan al-Basri very well knew that there was hope of being able to draw knowledge from him. He also knew how effective it was to convey his salutations to the Holy Prophet (s) and how beneficial it was to pray two units of prayer in the rawdha, before supplication. Hence, he did the needful and finally resorted to the Ultimate Teacher to convince His student to accept him.

In the aforementioned paragraph of the tradition, following are points worthy of consideration:

1- Ziyara (visiting the Holy Prophet (s)) , which in various traditions is highly emphasized, is one of the powerful means of self-preparation. It can cleanse and widen the heart of the zaair (the visitor), so that he can be receptive enough to bear the light of knowledge. And according to some traditions, visiting the Holy Prophet (s) after his demise is like visiting him during his life time. The most important point in ziyara, however, is seeking harmony with the mazur (the one visited). Our salutations (salaam) should stem from the depths of our hearts and serve as a means of uniting with the mazur. Therefore it is possible that 'Unwan al-Basri, in visiting the Holy Prophet (s) with a broken heart and utter sincerity and expressing salutations to him may have qualified to enjoy the presence of the master of his age once again.

2- Reciting two rak’as of prayer in the rawdha which according to a narration is known to be a garden from the gardens of Paradise. Some insightful scholars opine that Hadhrat Zahra (‘a) is buried in that place, and Allah is All-Knowing. Our prayers in this blessed area however must serve as vehicles of ascension. Attention in prayer therefore is extremely important.

3- Supplication for a master of gnosis is fundamentally significant. When one comes to realize that the very purpose behind his creation is to attain the proximity of Allah and traverse the spiritual journey, he is constantly led to seek a master for the path.

For the sake of brevity we would suffice with the aforesaid. Insha Allah we shall continue with the commentary in our forthcoming sermons.

Indeed, the best conversation and the most penetrating of counsels is the Book of Allah. Surat al-Fajr according to a tradition from Imam al-Sadiq (‘a) is known as Surat al-Husayn (a) due to the concluding verses of the chapter. Hence we prefer to recite the same over here: Almighty Allah says:

In the Name of Allah, the All-beneficent, the All-merciful. By the Dawn, by the ten nights, by the Even and the Odd, by the night when it departs! Is there an oath in that for one possessing intellect? Have you not regarded how your Lord dealt with [the people of ] 'Aad, [and] Iram, [the city] of the pillars, the like of which was not created among cities, and [the people of] Thamud, who hollowed out the rocks in the valley, and Pharaoh, the impaler, those who rebelled [against Allah] in their cities and caused much corruption in them, so your Lord poured on them lashes of punishment. Indeed your Lord is in ambush. As for man, whenever his Lord tests him and grants him honour and blesses him, he says,"My Lord has honoured me." But when He tests him and tightens for him his provision, he says,"My Lord has humiliated me." No indeed! Rather you do not honour the orphan, and do not urge the feeding of the needy, and you eat the inheritance rapaciously, and you love wealth with much fondness. No indeed! When the earth is levelled to a plain, and your Lord and the angels arrive in ranks, the day when hell is brought [near], on that day man will take admonition but what will the admonition avail him? He will say,"Alas, had I sent ahead for my life!" On that day none shall punish as He punishes, and none shall bind as He binds. "O soul at peace! Return to your Lord, pleased, pleasing! Then enter among My servants! And enter My paradise!" [90: 1-30]

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.]

HOW TO COMMEMORATE THE TRAGEDY OF KARBALA

Muslims throughout the world commemorate the Islamic Revolution of Imam al-Husayn (‘a) and the tragedy of Karbala in different ways taught to them by the infallible Imams of the Ahl al-Bayt (‘a). Alhamdu lillah all these methods are alive up to this day, and will definitely survive perpetually, for it is the promise of the Holy Qur’an that truth in all its manifestations will always survive.

What is important however is to better the quality of our gatherings and bring them nearer to their fundamental goals. Why remember the tragedy of Karbala? why mourn for Imam al-Husayn (‘a)? Why express sorrow for the captives of Karbala? The gist of all the answers is: so that we may revive Islam. Islam, as it was in the beginning is indeed a forsaken religion today. The Holy Prophet (s) is reported to have said: “Inna al-Islama bada’a ghareeban wa saya’udu ghreeban” (Indeed Islam began while it was isolated and forsaken, and it would return to the same state…” Therefore we, the slumbering masses, must revive it in our spirits, before trying to think on how to revive the same in the society. If our commemorations do not serve as elements of spiritual wakefulness, then we are not commemorating the Imam (‘a)’s movement. In short the gatherings must have results and the results must correspond with the goals of Imam al-Husayn (‘a).

Some of the manifestations of commemoration that we must always struggle to improve are:

1- Gatherings of Historical Narration. This is normally termed in many circles as majaalis (sittings). The origin of such gatherings date back to the time of the Imams of the Ahl al-Bayt (‘a) who would highly encourage them. Consider the following tradition: Bakr bin Muhammad narrates from Abu ‘Abdillah al-Saadiq (‘a) that he said to Fudhayl: Do you sit together and discuss? He said: Yes, may I be your ransom. The Imam (‘a) said: Surely I love those gatherings, therefore revive our matter O Fudhayl; may Allah have mercy on whosoever revives our matter. O Fudhayl, whosoever speaks about us or hears about us and a tear as small as the wing of the fly comes out of his eye, Allah would forgive his sins, even if they be more than the foam of the ocean.

A very important and fundamental element in such gatherings is authentic narration. The speakers must habituate themselves in referring to the authentic texts that narrate the revolution of Imam al-Husayn (‘a). Secondary narrations, whose original references are unknown must be avoided. A great deal of interpolation creeps in such gatherings due to the negligence of the speaker. Hence those who invite the speakers must inform them what the audience is hungry for. If narrations remain ambiguous and inauthentic, then the basis of mourning would unsound. The insightful scholars greatly suggest the narration compiled by the brilliant Shi‘a scholar Sayyid Radhi al-Din bin Tawus, called al-Luhuf ‘ala Qatlaal-Tufuf, for gatherings of commemoration. I have personally seen a saintly scholar reading directly from the said book in order not to interpolate the event, and authentically remind the audience of what transpired in Karbala, so that tears of sorrow and love may descend from their cheeks, as it uplifts them to join the spirit of Imam al-Husayn (‘a).

An important point to bear in mind is that there must be dialogues and we should not limit our gatherings to monologues. The above tradition clearly talks of a dialogue that involves tears for the Ahlal-Bayt (‘a). We should therefore arrange seminars that can enhance the knowledge of the participants and instill in them the spirit of struggle as taught by Imam al-Husayn (‘a).

Another very important thing is to realize that these gatherings are opportunities of change. Therefore those scholars who are invited to speak must decipher the problems of the audience and speak about subjects that may cure their maladies and revive them religiously.

Due to the extensiveness of the subject, we would like to stop here, and we shall continue to explore the other manifestations of commemoration as we present our humble suggestions on how to instill quality to our mourning gatherings.

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.]