Quran is Knowledge - Lectures by the Orator of the Islamic World, Allamah Rasheed Turabi 9798986647401

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

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Quran is Knowledge ْ ‫قرآن ِعلم ہے‬

‫ا‬ ‫ب عا ِلم اسالم ـ عالمہ رشید ترابی‬ ِ ‫خطي‬ Lectures By the Orator of the Islamic World

Allamah Rasheed Turabi Translated by Late Syed Hyder Mehdi

Quran is Knowledge First Edition ©2024 by Syed Imtiaz (Mohsen Rizvi) All rights reserved. Published Date: April 2024 Published by: Syed Imtiaz (Mohsen Rizvi) The Hope Foundation https://thehopefoundation.us/ Edited by: Syed Imtiaz, Jerrmein Abu Shahba, Mohammed Mehdi Printed by: Amazon Kindle Direct Publishing For more information on other volumes of the lectures of Allamah Rasheed Turabi like, The Chosen Religion, Guidelines to write the Biography of the Prophet of Islam, The Denial of Favors and Quran is Knowledge. Please contact Syed Imtiaz (Mohsen) at the address mentioned below. Email: [email protected] Phone: +12404048585 ISBN: 979-8-9866474-0-1

Copyright © 2024 Syed Imtiaz All rights reserved. No part of this publication may be reproduced without permission from publisher, except for the use of references and quotations.

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Table of Contents Foreword ...................................................................................... 9 About the Translator ................................................................. 15 Qur’an is Knowledge – Majlis 1 ............................................... 21 Qur’an is Knowledge – Majlis 2 ............................................... 41 Qur’an is Knowledge – Majlis 3 ............................................... 67 Qur’an is Knowledge – Majlis 4 ............................................... 89 Qur’an is Knowledge – Majlis 5 ............................................. 113 Qur’an is Knowledge – Majlis 6 ............................................. 137 Qur’an is Knowledge – Majlis 7 ............................................. 157 Qur’an is Knowledge – Majlis 8 ............................................. 187 Qur’an is Knowledge – Majlis 9 ............................................. 211 Qur’an is Knowledge – Majlis 10............................................ 231

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Foreword ْ ُ ‫ل‬ This book, titled “Quran is Knowledge” (‫ )ق ْرآن ِع م ہے‬presents a

translation of a series of 10 lectures of Majalis of the late Allamah Rasheed Turabi, recited in the year 1387 A.H. which took place at Patel Park aka Nashtar Park. His lectures were broadcasted by Radio Pakistan for his audience including other countries such as Sri Lanka, Kenya, and South Africa, etc. Although the popularity of Allamah Rasheed Turabi does not call for any introduction. In the words of Syed Hyder Mehdi (the translator), Allamah Rasheed Turabi was not only a matchless orator, but he was also a first-rate researcher, broadminded religious scholar and an eloquent poet. In poetry he was a disciple of Allamah `Ali Hyder Nazm Taba’taba’i. The famous exegete and theologian Aqa Mirza Mahdi Pooya was his close friend, and he is reported to have said that he and Rasheed Turabi occasionally used to meet and discuss Quranic verses and various topics for the Muharram Majalis. Praising the extraordinary memory of Allamah Rasheed Turabi, Aqa Pooya conceded that on any topic under consideration Rasheed Turabi used to quote four verses compared to one by him and ten in reply to four.

Quran is Knowledge

Allamah Rasheed Turabi was a pioneer in selecting the subjects of his addresses under specific titles, whether comprising a series of 5-10 Majalis or even for a single Majlis. It was simply a wonderfully organized system of oration, and the announcement of the title was enough to produce an immediate interest and anticipatory attendance by his vast gallery of admirers belonging even to other sects. Syed Hyder Mehdi translated these lectures in the year 2005 from the transcription of Allamah’s recorded speeches in Urdu language and handed them over to Syed Imtiaz (his nephew) for the publication of the lectures. Syed Imtiaz has published three volumes of Majlis e Turabi as part of the translation project of The Hope Foundation, a nonprofit organization. Two of these works are titled The Ways of the Enlightened which presents a compilation of Turabi’s Majalis specifically on the night of 11th Muharram (Shaam e Ghariban). Another publication is titled Guidelines for Writing the Biography of the Messenger, and The Chosen religion. The Holy Quran can be defined in many sophisticated phrases and forms; however, Allamah Turabi concisely presents Quran as Knowledge”. Islamic traditions have classified knowledge based on different and diverse criteria. For example, knowledge which is 10

Foreword

beneficial for mankind, knowledge limited to words, knowledge which is deeply rooted in the heart, and knowledge which is seen in one’s behavior and actions. There is also knowledge of forbidden and permitted, knowledge of one’s duties, knowledge of knowing God, knowledge of blessings of God, knowledge of what God wants from creatures, knowledge of what expels a person from the fold of religion, knowledge of medicine, knowledge of grammar and linguistics, and knowledge of celestial bodies etc. From all sources of knowledge, none can stand equal to the Last Revelation, that is, the Holy Quran, which encompasses all the above-mentioned facets of knowledge. Prophet Muhammad (s) said, “Knowledge is not acquired through

extensive learning. Rather, it is the light that God sends in the heart of whomever He wishes to guide.”1 The Quran is the manifestation of the light which God sent as guidance to all of mankind. The value of something can be recognized based on the results seen or felt. One can better appreciate knowledge by witnessing the practical effect which knowledge as on its holders. A person who gains knowledge naturally becomes enlightened and aware in the subject matter he has studied. The unknown becomes clear after one attains knowledge. The 1

Al-Majlisi, Bihar al-Anwar, Vol. 67, P. 140.

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Quran is Knowledge

extent of clarity is related to the level of knowledge acquired, so it is fair to conclude that the higher the level of knowledge, the greater the clarity achieved. Allāh the Almighty states ‫“ تكل أايت الكتاب وقرءان مبني‬These are the

verses of the Book and a Quran that makes things clear.” [15:1] Clarity and a deeper level of understanding is achieved when the veil of darkness is lifted and that is the first step towards guidance. Following that, the darkness needs to be replaced with clear light that would enable the clarity to be seen and felt. Knowledge is the bridge which transitions man from the darkness of ignorance ‫ الظلامت‬to the lights of guidance ‫اىل النور‬. This knowledge is confirmed to be the Holy Quran as mentioned in this verse:

ِ ‫ِك َتابٌ أَنْ َ لزْ َنا ُه الَ ْي َك لِتُ ْخ ِر َج ال َّن َاس ِم َن ا ُّلظلُ َم‬ ‫ِص ِاط‬ َ ِ ‫ات ا َىل ال ُّنو ِر ِبِ ْذ ِن َر ِ ِّب ْم ا َ ٰىل‬ ِ ِ ِِ ِ ْ ْ ِ ‫ال َع ِزي ِز ال َحميد‬ “A Book which We have revealed to you that you may bring forth men, by their Lord's permission from utter darkness into light-- to the way of the Mighty, the Praised One.” [14:1] The purpose of the revelation of the book is to lead mankind out of the depths of darkness (ignorance and false beliefs) into the light of truth, knowledge, and virtue. The divine guidance is for all mankind, not for a particular community or nation. With the help of the verse: “The angels say, “Your Mercy and Your Knowledge encompass all things.” Allamah Rasheed 12

Foreword

Turabi says: Mercy is all-embracing, and the Knowledge is also all-embracing. Qur’an has come down from the Beneficent, the Merciful. Knowledge is a blessing, a grace from the All-merciful and His Grace and Mercy is Knowledge. God’s grace and mercy are encompassing the whole universe, and so is His Knowledge” However, knowledge requires a medium by which it can be transferred and conveyed. This medium are the prophets, messengers, and infallible guides who are appointed by God who explicate the Quran and provide its interpretation. Allāh the Almighty states,

‫َو َما أَ ْر َسلْنَا ِم ْن َر ُسولٍ ا ََّّل بِلِ َس ِان قَ ْو ِم ِه لِ ُيبَ ِ َني لَهُ ْم‬ ِ “And we did not send any messenger but with the language of his people, so that he might explain to them clearly.” [14:5] The Book alone is not sufficient, hence the Holy Prophet said, “I am the city of knowledge and Ali is its’ gate.”2 Neither Quran nor the infallible guides can be separated from each other. Hence, the series presented by Allamah Turabi titled ‘Quran is Knowledge’ is synonymous to ‘Quran is AhlulBayt’. They are the walking and practical Quran, and they are those referred to as ‫( ألو اللباب‬men endued with understanding)

2

Reyshahri, Mizan al-Hikmah, Vol. 1 P. 139

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Quran is Knowledge

and ‫( ومن عنده عمل الكتاب‬those who have knowledge of the Scripture). The Quran as we know it is the Word of God, and the knowledge that emanates from the Word of God is universal, eternal, unlimited in its scope and comprehensive. Allāh (SWT) describes the Words of God to be greater than the ocean. He states,

ِ ‫قُ ْل لَ ْو ََك َن الْ َب ْح ُر ِمدَادًا ِل َ َِك َم‬ ‫ات َر ِّب‬ ُ ‫ات َر ِّب لَ َنفِ َد الْ َب ْح ُر قَ ْب َل أَ ْن تَنْفَ َد َ َِك َم‬ “Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted.” Such knowledge cannot be defined by boundaries, nor can it be fully appreciated by the average human being, except those whom God sends light of knowledge in their heart, through the doors of knowledge whom he specified and approved. We pray to God to grant us the ability and comprehension to benefit from the Quran and extract its infinite knowledge with the help of the Prophet and Ahlul-Bayt (as).

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About the Translator The translator of these series of Majalis by Allamah Rasheed Turabi is my father Syed Hyder Mehdi who was born in Hyderabad India in a household which was devoted to the Quran and the love of Ahlul Bait (AS). His father's name was Syed Mohammed Naqui and my father used to mention how during childhood while they were moving houses in various neighborhoods his mother Yaseen Begum had the wish to commemorate Azadari of Imam Husain (as) and would request Alams honoring Aba Abdillah to be setup at the same home every home during month of Muharram despite the moves to facilitate the Momineen. It was with this very same spirit that my father even when traveling, would pause everything and take leave of several days from job to come back to Hyderabad when Maah-e-Aza would start. I remember getting off the bus and looking at the Moon of Muharram heralding the season of Azadari during which the neighborhoods would be transformed by black flags, echoing grieving cries of Ya Husain commemorating the heroes of Karbala. My father by profession was a Geologist and he had a deep interest and was highly devoted to his field of study. He

Quran is Knowledge

passed his Masters by topping in his class and held his job in Lucknow and later in Hyderabad. As a Geologist half of his time would be spent in field duty wherein, he would be spending six months in far off lands drilling deep into the earth, collecting samples, analyzing, and cataloguing them. He held a deep love of nature and saw it as a manifestation of the Power and Glory of Allah (swt) and thus thoroughly enjoyed these stints. He attended various conferences and in 1982 was invited to a conference in Japan organized by United Nations. In 1988 he was honored by the Indian Government with the National Mineral Award. He was appointed the director of the AMSE wing of Geological Survey of India in 1988. As a director he was greatly loved and highly regarded for his knowledge of his subject and love and respect for everyone. He retired from his office in 1997 and after that would spend part of his time in USA and part in India. As mentioned earlier, Mr. Syed Hyder Mehdi had a deep love for Ahlul Bait (AS) and used to immerse himself in the Muharram Majalis. Even though Allamah Rasheed Turabi had left India his audio cassettes were very popular in Hyderabad India. I remember him and some of my uncles sitting for hours playing these cassettes, greatly enjoying, and appreciating the fine points and deep connections, the strong proofs and arguments that Allamah Turabi presented in 16

About the Translator

honor of Ahlul Bait (AS). He thus developed a deep appreciation of the depth of the Message of Allamah Turabi. In 2007 I had the good fortune to accompany him on Hajj Pilgrimage under the leadership of Maulana Sakhawat Hussain. By that time his knees had developed severe pain due to Arthritis. However, his courage and spirit enabled him to complete most of the Hajj Manasik on his own. In fact, I remember him insisting on taking the lead during a number of Manasik in Mecca and during Rami of Jamaraat, his zeal and love of Allah (SWT) enabling knew no bounds. In 2010 he went to Ziarat of Najaf and Karbala. Before that, he had fallen sick a few times, been hospitalized and was not in the best health. Due to this, I was a bit anxious and also because the conditions in Iraq which were still very insecure and unpredictable. He, however, convinced his doctor to allow him to undertake the pilgrimage. Going for Ziaraat was his lifelong dream and I remember him distinctly reciting the Sher "ladkhadata hua main Najaf Aa-Gaya" meaning "stumbling and hobbling I managed to come to Najaf" with tears in his eyes as the plane landed in Najaf Ashraf. We reached Karbala and on our visit to the Zarih of Aba Abdillah Al Husain (AS) he recited in his deep resounding voice the Nauha with the couplet "Ta Abad Zinda Hai Tu aur Ta Abad Islam Hai" which in essence ties the timelessness of Imam Husain and his sacrifice with the resulting timelessness of 17

Quran is Knowledge

Islam which was preserved by the sacrifice of Zibhe-Azeem. He recited old Nauhas of Najam Afandi at various points of Ziaraat around Karbala commemorating the sacrifices of the Heroes of Karbala. After the Ziaraat trip he went back to Hyderabad and in a few days suffered a hemorrhage in his brain. He was not able to recover from it and passed away to eternal abode in the service of his Lord on 11th Rabi-ul-Awwal. He left his family with a gap which will always be there. As a son what I can say is that he usually had the best and simplest answers to all my questions. His answers were based on the Quran and teachings of Ahlul Bait (AS) he however also took the effort to explain them based on underlying logic, mutual love, respect for all and above all justice of Allah (SWT). Thus, I always approached him with my questions, and I never remembered him discouraging me from that. He put in a lot of effort to ensure that his family was brought up with the love of Ahlul Bait (AS). During Muharram he would take me on his bicycle pedaling over several kilometers every day during Muharram to Majalis to ensure that we grew up in the environment of Majalis and gatherings which upheld the honor the Ahlul Bait (AS). In western countries we find that such an environment may not be accessible so easily. Additionally, the contribution of Urdu Language and the 18

About the Translator

Urdu Poets towards spreading the message and the hearts with love of Ahlul Bait cannot be comprehended easily. The poetry connects teachings from Qur'an, Ahlul Bait, History and combines it in beautiful words comprising multiple languages which prompts listeners to involuntarily "jump" in appreciation and awe. Urdu being a derived from three languages is extremely rich in its vocabulary and lends itself perfectly to the poetry in praise of Prophet Muhammad (SAWA) and his Ahlul Bait (AS). Understanding and appreciation of this poetry creates deep love and passion towards the Holy Prophet and Ahlul Bait (AS). I feel our children growing up in these societies may be missing on some of these aspects too and thus may not connect very well with incidents happening 14 centuries ago. This book provides an opening to our children to get a taste of how Aalims like Allamah Turabi have masterfully conveyed the message of Quran and Ahlul Bait (AS) by combining them with deep quotes from famous philosophers and poets so that they can gain from their efforts end up in stronger beliefs, love and ready to sacrifice for the cause of Islam, Prophet Mohammad (SAWA) and Ahlul Bait (AS). -Syed Mohammed Mehdi (New Jersey, USA)

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Qur’an is Knowledge – Majlis 1

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل ا َّلر ْ َْح ٰـ ِن ا َّلر ِح ِي‬ )‫مح (۝) تَ ِزني ٌل ِ ِم َن ا َّلر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ (41:1-2): Ha. Mim. A revelation from the All-beneficent, the All-merciful. Without any hesitation, I want to say from the start, that time, as it passes away, weakens every man physically. This weakness and frailty may apparently be felt in the voice, but if the attention were focused on every word (though) spoken in a feeble voice, would be packed with infinite vigor with respect to the connotation, purport, and thought content. And this invitation to fulfill the longing to know the true meanings is the aim of this preamble. Therefore, pay no attention to the condition of the speaker, and keep in mind only what the importance of the title (of this series of speeches) calls for, what connotations are presented and what meanings need to be preserved. The year 1387 A.H. is starting and today is the 1 st of Muharram.3 The newspapers announced today that in 3

Corresponds to 11th April 1967.

Quran is Knowledge

various Muslim countries, the start of the Hijri New Year has been befittingly marked with joyful celebrations. That is how this first day was observed in the Muslim world. Who does not want happiness? If the Islamic world wants joy and happiness, we too want the same. But the ways of earning contentment are different in different cases. If happiness for some is found in music, dance and liquor, others find it in the tenderness of heart and flowing of the tears of sorrow. In our own way, we announce with a peaceful heart that we too are commemorating the first day of the Hijri calendar with an equal longing that at some stage of our existence we would experience that pleasure concerning faith and gnosis and love which is permanent and not transitory. Thus, in the totality of the Muslim world, we too as a strong component, are equal partners in welcoming the New Year but the means of achieving happiness are different. In my opinion, what could be greater happiness and a better pleasure than the intellectual bliss and esoteric happiness in which the hearts rest in peace? What is the worth of that happiness where the hearts are trembling and shaken, where one is inwardly perplexed, and where peace of mind is totally absent? Outwardly if someone is smiling, it is not called happiness. If someone is embracing with a spiteful heart, it cannot lead to pleasure. The real delight is found where difficult problems are solved instantaneously, and important 22

Qur’an is Knowledge – Majlis 1

scholarly nuances become illuminated in the mind and enlightened in a flash. And then the heart becomes peaceful! This pleasure is obtained only in the attainment and pursuit of knowledge. Where knowledge is absent happiness is also missing and where it is present, happiness and pleasure both are present. If a learned man is starving, poor, and at his wit’s end, do not look at his poverty and his bewildered state imagining how could this man enjoy any happiness? It is not so. One who is inwardly clean and getting rid of his ignorance and being encircled by knowledge, for him penury, material deficiency, and lack of resources cannot create barriers to his happiness. This statement I consider the onset of a message that there is great pleasure in the acquisition of knowledge. Then what to say about knowledge bestowed by God! As a Muslim I ask, could there be any knowledge greater than Revelation! Could any knowledge surpass the Divine revelations that imparted knowledge to the uneducated nations and showed the way to the people who lacked awareness, and, provided guidance to the wayward among mankind? These people were transformed from their barbarous and boorish ways into a civilized and cultured nation. They were given an exclusive identification, a Law, an edict, and honor and respectability of their own and sent on their way to achieve eminence in the world. They are told that as long as Qur’an remains, there would be no censuring of 23

Quran is Knowledge

your knowledge; as long as this Qur’an exists your knowledge would not be affected by outside influences; as long as this Qur’an is with you, you have means of safety, elation, and happiness. If the entire Muslim world is feeling elated under this belief that their knowledge is enhanced, then we also are participants in this elation. And, through these Majalis, we are doing our duty in inviting you for deliberations and action. Doors are open for everyone who wants to come. The only condition is to come and listen to acquire knowledge. In short, listening is a means of gaining knowledge. Knowledge is not possible without hearing. When Qur’an discusses the means of acquiring knowledge it mentions firstly the faculty of hearing and says (16:78):

)‫الس ْم َع َو ْالَبْ َص َار َو ْالَفْئِدَ َة(۝‬ َّ ‫َو َج َع َل لَ ُ ُُك‬ And Allāh gave you hearing and sight and hearts --- Firstly it is hearing that is mentioned, heart comes afterward. The knowledge of a baby is based on hearing. Every seeker of knowledge starts from the stage of listening – one hears from the Prophet and the Prophet hears through Wahi – the Revelation. There is a chain of listeners establishing who listens from whom. If you just ascertain this chain, you would establish the first station of Knowledge; that is, listening through whom, listening from where (or what is the source 24

Qur’an is Knowledge – Majlis 1

of the report), and listening to whom; or, in other words, how to utilize our faculty of hearing. In Surah Tawbah, it is said, (9:61):

)‫ون ه َُو أُ ُذ ٌن(۝‬ َ ُ‫ون النَّ ِ َِّب َويَقُول‬ َ ‫َو ِمْنْ ُ ُم َّ ِاَّل َين يُ ْؤ ُذ‬ Among them are those who torment the Prophet, and say, He is an ear – )meaning he is easily swayed and naïve(

)‫قُ ْل أُ ُذ ُن خ ْ ٍَْي لَّ ُ ُْك يُ ْؤ ِم ُن ِِب َّ َِّلل َويُ ْؤ ِم ُن لِ ْل ُم ْؤ ِمنِ َني(۝‬ Say )O Prophet(, “An ear that is good for you” – (say, I am ear but an ear of truth for you) –that has faith in Allāh and trusts the faithful. He is an ear that listens to Allāh and has faith in Him, and also listens to the faithful and trusts them. Thus, the Qur’an says the Prophet is all ears. To taunt him, the disbelievers use to say that he is nothing but an ear. You might use this expression when you object to someone’s attitude. For example, you might need to get a job done through authority but for some reason, somebody snitches against you. If the concerned officer were influenced by this complaint, you would say that officer acts only on hearsay – i.e., he depends too much on his ears or on what he hears. Similarly, the grumblers used to criticize the Prophet that he is all ears. Allāh told the Prophet , “Say, yes, I do hear; I hear God and I hear your talk also. The Prophet is pleased to say that he listens to the Revelation / Wahi and also hears 25

Quran is Knowledge

the reactions of those around him – how do they receive what is said and how do they raise their voices above his voice. The Prophet would say, “I am listening to how those who are pleased with my words assemble around me and speak in reverence, and I also hear how those who are upset with my words surround me and create a commotion. I listen to their taunts and the noises that are raised all around, and I am forced to say get away from me if you do not care to listen; my job is to let the message be heard. Thus, hearing is a means of getting knowledge, and a Majlis – a discourse – is the reality of the (faculty of) hearing. There are no fees for listening; there is no tax for it. There is also no compulsion here. And how wonderful when hearing leads to contemplation and intellection! However, the hearer must make an effort to truly listen. According to Qur’an, when the verses were being revealed the disbelievers used to say, (41:26),

)‫َوقَا َل َّ ِاَّل َين كَفَ ُروا ََّل ت َ ْس َم ُعوا لِهَ ٰـ َذا الْقُ ْرأ ِن(۝‬ Do not listen to this Qur’an – (the moment you hear it, the heart melts!)– The disbelievers say,

)‫ََّل ت َ ْس َم ُعوا لِهَ ٰـ َذا الْقُ ْرأ ِن َوالْغ َْوا ِفي ِه(۝‬ Do not listen to this Qur’an and hoot it down—That is, beware of the Prophet when he recites Qur’an otherwise you would be carried away. The voice is so attractive; its message 26

Qur’an is Knowledge – Majlis 1

is striking; its words are so effective and its meanings so profound. The moment you hear this voice it will touch your heart. The knowledge through hearing would transform into the knowledge of faithful adherence. The knowledge received through the ears would be engraved in the heart. Therefore, the antagonists used to say,

)‫ََّل ت َ ْس َم ُعوا لِهَ ٰـ َذا الْقُ ْرأ ِن(۝‬ Do not listen to this Qur’an. The Prophet would recite, and people would rush through to avoid the voice reaching their ears. Such was the effect in that voice – the voice that was molded in the cast of Divine Knowledge; the voice that is named Qur’an. As the voice of Truth is raised, avoiding its hearing is the general practice of the world because perchance if a stray traveler listens to it, he would refuse to accept anything other than the truth.4 Therefore, at the beginning itself, I want to explain the purpose behind this prologue to the current topic of these speeches. In Surah Zumur, (39:17-18), it is said,

)‫ون أَ ْح َس نَ ُه(۝‬ َ ‫ون الْقَ ْو َل فَيَتَّ ِب ُع‬ َ ‫َّ ِاَّل َين ي َْس تَ ِم ُع‬ 4

See verse (72:1)

Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said, 'We have really heard a wonderful Recital!

27

Quran is Knowledge

)‫ِش ِعبَا ِد(۝‬ ْ ِ َ‫فَب‬ So give good news to My servants who listen to a saying and follow the best of it.

)‫اب (۝‬ ِ ‫اَّلل ۖ َوأُولَ ٰـئِ َك ُ ْه أُولُو ْ َاللْ َب‬ ُ َّ ‫اه‬ ُ ُ َ‫أُولَ ٰـئِ َك َّ ِاَّل َين هَد‬ Those are they whom Allāh has guided, and such are the men of understanding. They are the ones who listen to discourse and follow from it that which is best. So, our message for the New Year is starting today. If you find it a burden on your thinking, do not trouble your mind, if you find it bothersome for intellection and mutual conciliations then dump it but at least listen because what is better than listening to a discourse? Let the sound reach your ears, it is not good that a man not only holds back himself from these voices but also orders his household people and children not to come here. But the times have changed now. The means of propagation of sound have also changed and the voices are echoing in the unlimited ambiance of the atmosphere, although the speaking man is unknown, but the sound that is propagating is continuous. Those who shout are shouting and those who talk are talking; the speaker is delivering his address. We would like to say only one thing at this stage and then proceed further; that is, knowledge is a great blessing and if you have a taste for knowledge, you 28

Qur’an is Knowledge – Majlis 1

should keep your hearing ready so that you listen and then follow which is best. Evidently, man is well-organized in the universe as a result of his intellection. The essence of man is intellect, and the essence of intellect is knowledge. This discourse is on Knowledge, and it is not just my knowledge or your knowledge. It is on the knowledge contained in Qur’an; that is to say, that Qur’an is Knowledge. If this fact is also disputed -- may we become nothing – if it too is disputed whether Qur’an is knowledge or not, it would be a highly shocking matter. Because Qur’an is that Book which having been revealed to the Last Prophet , has changed the course of ideas, and bestowed on mankind such a message of life in which there is neither weakness nor debility or vulnerability from any angle. The strength of a Muslim is Qur’an. Qur’an is Knowledge and it is, )41:2(,

)‫ت َِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ Sent down [revealed] from the All-beneficent, the Allmerciful. Our discussion would pertain to this verse. It is from the 41st Chapter, called Ha Mim. Or Ha Mim Sajdah. The latter part of the Glorious Qur’an contains the Ha Mim group of Chapters in which seven Chapters start with Ha.Mim. The first Surah is Ghafir, also known as Mo’min, followed by Sajdah as noted above, then Shura, Zukhruf, Dukhan, 29

Quran is Knowledge

Jaathiya, and Ahqaf. From 40th to 46th is the Ha Mim group. These matters are of special delight for those who love the recitation of Qur’an. Thus, the second verse of Ha Mim Sajdah tells what the Qur’an is: ‫ ت َِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬It has been sent down from the Beneficent, the Merciful. It is not from the All-knowing )‘Aleem(, the All-seeing (Baseer), the Allforgiving (Ghafoor), the All-affectionate (Wadud) the Allvanquisher (Qahhar). It is from the All-beneficent, the Allmerciful! Now let me recite another verse here from Surah Ghafir, (40:7), where the angels say,

َّ ُ ‫َربَّنَا َو ِس ْع َت‬ )‫َش ٍء َّر ْ َْح ًة َو ِع ْل ًما(۝‬ ْ َ ‫ُك‬ Our Lord! You comprehend all things in Mercy and Knowledge. Please listen very attentively; my voice is weak, but these sentences should be retained in your mind. The angels say, “Your Mercy and Your Knowledge encompass all things.” The Divine) Mercy is all-embracing, and the Knowledge is also all-embracing. Qur’an has come down from the Beneficent, the Merciful. Knowledge is a blessing, a grace from the All-merciful and His Grace and Mercy is Knowledge. God’s grace and mercy are encompassing the whole universe, and so is His Knowledge. There is not a single particle or a single thing that is not encompassed by the Divine Grace and Divine Knowledge. Grace or mercy and knowledge are 30

Qur’an is Knowledge – Majlis 1

concomitant. Knowledge itself is a blessing. Where knowledge is remote, (the divine grace) grace is also far away. The Beneficent, the Merciful has sent down the Qur’an. The Qur’an represents both His beneficence (Rahmaniyyat) and His mercifulness (Rahimiyyat). By the virtue of compassionate, Rahmaniyyat, the winds are blowing, the rain is falling, and every living being is nurtured in the lap of the earth. The Sun rises and sets, the comings and goings of the Moon exist, the tranquility of the night and the busy dealings of the day are there. These are all manifestations of Rahmaniyyat that is for believer and disbeliever alike. One manifestation of His mercifulness or grace, Rahimiyyat, is that a believer or a faithful is continuously getting enlightened as per his capacity. Qur’an too has two aspects. One is of Rahmaniyyat – which may be in the form of an amulet on the neck providing a kind of protection to the believer. Anyhow, such a man is also under the shelter of God’s beneficence – when Pharaoh could receive his sustenance, would a believer then be deprived of his livelihood?! Mercifulness, Rahimiyyat, is for him who wants to gain it.5

5

One has to have a desire to qualify for it.

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Quran is Knowledge

Quran is from the All-beneficent, the All-merciful. And, on whom does it come down? It is said in Surah al-Anbiyah, (21:107),

)‫َو َما أَ ْر َس ْل َناكَ ا ََّّل َر ْ َْح ًة ل ِ ْل َعالَ ِم َني(۝‬ ِ

We did not send you (O Muhammad) but as a mercy to all the worlds. The Prophet has come as a mercy for all the nations, and he came with the Qur’an. The All-merciful ‫َّالر ْ َْح ٰـ ِن‬ sent it down on the Mercy for All the Worlds‫ ! َر ْ َْح ًة لِلْ َعالَ ِم َني‬The Qur’an was sent as a grace and a mercy from the Lord and knowledge is also a mercy. The world is not aware of the Divine Wisdom, and it is unaware of the Realities. To some extent even the angels are unaware. The angels lack the knowledge of the reality of things or matter unless and until informed. The angels protested, why a being who is made from clay, is given such importance, while we celebrate Your praise and extol Your holiness. The angels did not know the reason for the excellence of Adam; they were unaware of the essence behind his merits. The angels were told to present the knowledge they had. The angels confessed, (2:32),

)‫ََّل ِع ْ َمل لَنَا ا ََّّل َما َعلَّ ْمتَنَا(۝‬ ِ

We have no knowledge, except that of what You have taught us. On the other hand, Adam is taught the Knowledge, (2:31),

)‫َوعَ َّ َمل أ َد َم ْ َال ْ َْسا َء َُكَّهَا(۝‬ 32

Qur’an is Knowledge – Majlis 1

And He taught Adam the Names, all of them — the reality of the merit given to Adam happens to be the knowledge given to him. In bestowing knowledge to Adam, the Lord exalted him above the innocent angels who were always busy praising Him, extolling His holiness and glorifying Him, and who were free from any desire to sin. An embodiment of dust was imparted with the essence of knowledge, and it was declared that the basis of excellence is knowledge. Thus, the foundation was laid and when the appointed time for Adam approached, God instructed Adam to establish an heir to his knowledge. Adam passed on the heritage to Sheeth – Hibatullah. Then Hibatullah passed on the torch of knowledge to the next successor and so on until Noah became the heir to knowledge. At the time of passing away, every Prophet heard a voice that an heir to the knowledge has to be left behind. Noah was also ordered to declare the successor to knowledge. The aim was that knowledge does not discontinue along its destined course. Such is the position of knowledge and Fayz al-Kashani writes about the passing away of the Seal of Messengers in “Wāfi”. He noted that at the time of leaving the world the Messenger also heard the Voice, “The previous Prophets were always commanded to make arrangements for the inheritance of Knowledge. Your time has come, therefore convey what you have to convey.” Accordingly, the Prophet decided to 33

Quran is Knowledge

write down his will so that he establishes the heir to Knowledge. Here, I wish to congratulate Muhammad ibn Ismael Bukhari. The Sahih Bukhari starts with the “Book of Knowledge” – Kitab ul-Ilm in which he too has noted down this Hadeeth that the Messenger had asked for writing material. Anyway, the first chapter in Kitab al-Ilm, volume-1, is entitled, “How did the Revelations start”. On the whole, it is a comprehensive book where Bukhari has noted down that Messenger said he would write down something. But looking at his illness, judging the status of Ali , or assessing Prophet’s distressing weakness and basically being aware of Prophet’s intentions that he should be meaning to set out what he wished to do since the time of Dawat-e-zul-‘asheera, it was evident what the Prophet was about to convey. That is, from the beginning the purpose of the Messenger was that Knowledge is not left destitute or it does not become concealed. Under these apprehensions, somebody pointed out to the Book and exclaimed the Book of Allāh is enough for guidance – “it is enough for us”6.

6

Referring to the famous incident recorded in the books of narrations as Hadith alQirtaas (‫)حديث القرطاس‬. Ibn Abbas narrated: When the Prophet (peace be upon him) was in severe pain, he said, "Bring me a writing material so that I may write for you a statement that you will not go astray after." Omar said, "The Prophet has overcome

34

Qur’an is Knowledge – Majlis 1

This is a strange matter. The interpolation, “Book of Allāh is sufficient” is befitting for his tongue that was the bearer of the Qur’an, that is, he who received the Revelations. Or else, it suits him who was present whenever the Revelations came down, one who is aware of the disposition of the Qurān, one who was the Entrance to the City of Knowledge – Baab Madinat’ ul-Ilm. If he had said that Qur’an is sufficient, then all would have agreed that it is true because, indeed, there is not a single thing that is absent in the Book of Allāh, as it is said in Surah An’ām, (6:59),

)‫اب ُّمبِنيٍ (۝‬ ٍ َ‫َو ََّل َر ْط ٍب َو ََّل َايب ٍِس ا ََّّل ِِف ِكت‬ ِ

Nor anything fresh or withered but it is in a manifest Book.

Still, it is essential that an heir to the Prophet’s Knowledge exists. However, one who heard that the Messenger is asking for the writing material felt obliged to say hurriedly that the Book is enough. Obviously, none would dare to object to this statement because, indeed Qur’an encompasses everything, the Divine Knowledge enclosed therein is sufficient. Everyone would keep silent. People were assembled there. Whoever said what he said was apparently out of sympathy, love, and affection – “O Apostle! Book is here, don’t you take the trouble”. I assure you that as the time elapsed, in a changed with mental disability, and we have the Book of Allah, which is sufficient for us." [Sahih Bukhari ِ‫]باب كِتَابَةِ الْ ِعلْم‬

35

Quran is Knowledge

situation, the same person boldly confessed, “If Ali had not been there, I would have been destroyed”. This admission indeed needs a lot of moral courage. Anyhow, we might agree that what was said when the Messenger was on his deathbed, it was with utmost sincerity and in absolute good faith. But if the Book of God was sufficient why admissions to the contrary are found, not once, but on several occasions? Once the same person said to Ali , “May Allāh not keep me alive for the day when some problem crops up and, O Ali, you are not there”. Was the Book of Allāh not enough? Of course, Ali is found saying in the battle of Siffin that Muslims do have the Book of God with them. And in the battle of Nahrawan, he explained very clearly that Qur’an indeed is the mediator: ‫َّل ي َ ِنط ُق ِب ِل َس ٍان‬, but: Qur’an is silent, it َ ُ َ‫ َو ََّل ب َ َّد َ ٌَل ِمن ت‬Quran does not speak out with its tongue: ‫رُج ٍان‬ needs an interpreter, it needs a spokesperson, it needs a representative of its own; Qur’an needs someone speaking the same language. Qur’an has to have someone who can reveal that which is hidden in it. Friends, I shall now end my preface with these words. As our discourse progresses under the title, “Qur’an is Knowledge” it would be seen that the Knowledge, which Qur’an can reveal, is not possible unless the representative or interpreter (tarjumaan) of the Qur’an is present. In this introductory 36

Qur’an is Knowledge – Majlis 1

speech I shall once again submit that without pondering and intellection, the quintessence or talent of mankind cannot come to flowering. Let us proceed along these lofty trails (of intellect) seeking peace and demonstrating serenity in a way that the people shall say that a Majlis is not just a ritual observance, but it is a fulfillment of a duty. God is witness that whenever I have delivered a speech, I have considered it as a duty – I am fulfilling a duty – and I am answerable to Husain ibn Ali . Because when this opportunity is presented, a man, keeping aside his personal problems, should present those issues that clarify the knowledge of Truth. Qur’an requires a representative, an interpreter, and the existence of that representative of the Qur’an is essential in every period and every age and he is necessarily subsisting )Qa’im( even today. What we need is to keep our hearing ready to listen and make this faculty qualified to listen with courage7 and perfect dignity. Respected friends! So, this is an invitation for knowledge. The first congregation of Muharram indeed starts with the statement that today is the 1st and the whole world has seen the first Moon of the month, but the effect of this sighting is different for different people. Sighting the moon is for everyone; strangers happen to look at it, and friends and 7

Courage in the face of opposition and/or difficulties.

37

Quran is Knowledge

relatives look at it. Those expressing happiness view it and in Khurasan Ali ibn Musa ar-Ridha also looked at it. A companion ibn Shabib reported, “I was standing next to Imam when he happened to look at the Moon of Muharram. I saw tears flowing helplessly from his eyes”. I observed, “O Son of the Messenger! Was it not long back! Karbala happened in 61 Hijri and now it is the year 201; many days have gone by”. He said: Ibn Shabib! Karbala is recent for us until the Qiyamah. If one watches the Muharram Moon with such insight, then he is bound to feel pathos at heart; he would be moved with troubling thoughts as if history were replayed in front of his eyes. But this re-enacting is not a reflection of reiterating the past but aims at the constitution of our future. Our future is attached to this past; our children grew up in this, our women folk were under its care and our youth were protected by it. Our old age has its support in this past, it is our life, and it is our death. This is our world, and this is our Hereafter. If someone looks at the first moon of Muharram with such sentiments, he, with the honor of being a slave of Mawla, would look saddened and tears would appear in his eyes. Imam ar-Ridha told his companion ibn Shabib: Remember it from Ali ibn Musa ar-Ridha that if you ever feel like

38

Qur’an is Knowledge – Majlis 1

weeping for some reason then cry for my oppressed Grandfather . The moon was sighted by Imam ar-Ridha as well as the whole community of Muslims. My talk may appear unfamiliar to the majority, but I am helpless since the moon is the same that was seen in the year 61 Hijri or the year 201. It was a crescent before growing into a full moon. Ask this moon, what was the position of the 2nd Muharram, and what was the stage on the 3rd. How did it come out on the 4th? When it returned on the eve of the 9th ask the same crescent how that night was and when it progressed to the eve of the 11th ask it: O Moon! Tell us what you saw that night! This talk is on the basis that it did see what happened and we too see it from the point of view of History. Sometimes the mystics do talk with the moon in their search for gnosis. One may say, O Moon! You must have seen eminent households getting destroyed; you have seen varied happening and strange times. O Crescent! Surely that day has also passed when, as some people say, the Prophet migrated to Madinah on the 1 st of Muharram. The moon that saw the Hijrat of the Messenger must have also seen the journey of the Grandson of the Prophet, how marvelously this voyage is proceeding! Anyhow, these are the emotions that I am describing to you, but my aim is further beyond. We have limited time – ten 39

Quran is Knowledge

hours of Patel Park8 out of which one hour is almost over, and then there are nine hours allotted for Khaliq Dina Hall. In total, we have very little time. I feel perplexed that within this time should I narrate the journey of Sayyidu ‘Shuhada , the departing of the Son of the Messenger, the separation from Ka‘bah, the arrival at Karbala – I am at my wit’s end on how to manage this, how to describe it. Therefore, for the time being, and in the continuity of what I was saying, I shall ask the moon about one situation that I remember. O, Moon! Do you remember that scene; be a witness that on the banks of Euphrates, two young boys were clasping the sword of the murderer; the younger brother is beseeching: O Haris! Do not kill the elder brother, instead kill me. And the elder one is telling, “Haris! He is the younger, do not kill him; first, kill me. Does anyone remember this scene? The sword did its work, and two severed heads were seen on the ground.

8

This is the first Majlis of the year at Patel Park aka Nashtar Park. Allamah Rashid Turabi used to address twice daily for the initial 10 days of Muharram at Patel Park and at Khaliq Dina Hall.

40

Qur’an is Knowledge – Majlis 2

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل ا َّلر ْ َْح ٰـ ِن ا َّلر ِح ِي‬ )‫مح (۝) تَ ِزني ٌل ِ ِم َن ا َّلر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ َ‫ِكت‬ َ ‫اب فُ ِصلَ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ (41:1-3): Sent down from the All-beneficent, the Allmerciful, a Book whose signs [verses] have been elaborated, an Arabic Qur’an, for a people who have knowledge. This is the second speech on the topic “Qur’an is Knowledge”, at Nashtar Park dated 2nd Muharram, 1387 A.H. Only an ignorant can deny the magnanimity of knowledge. Only an ignorant may refute the virtuosity of knowledge. Otherwise, the realization of the position of greatness, the honor and merit of knowledge, is a universal truth. However, as I was telling you yesterday, an important means of obtaining knowledge is via the faculty of hearing, Listen! Listen with attentiveness! Give glad tidings to My servants, (39:17-18),

ِ َّ ‫وت أَن ي َ ْع ُبدُ وهَا َوأًَنَ بُوا ا َىل‬ َّ ‫َو َّ ِاَّل َين ا ْج َتنَ ُبوا‬ ۚ ‫ِش ٰى‬ َ ‫الطا ُغ‬ َ ْ ‫اَّلل لَه ُُم الْ ُب‬ ِ )‫ِش ِع َبا ِد (۝‬ ْ ِ َ‫فَب‬ Who listens to the words and follows the best of it.

Quran is Knowledge

)‫اب (۝‬ ِ َ‫اَّلل ۖ َوأُولَ ٰـئِ َك ُ ْه أُولُو ْالَلْب‬ ُ َّ ‫اه‬ ُ ُ َ‫أُولَ ٰـئِ َك َّ ِاَّل َين هَد‬ They are the ones whom Allāh has guided, and it is they who are the men of understanding. These are the people with intellect. And, you know, when the people belonging to hell would reach it and they are asked how did they land there, their answer is, (67:10),

)‫الس ِع ِْي (۝‬ ِ ‫لَ ْو ُكنَّا ن َ ْس َم ُع أَ ْو ن َ ْع ِق ُل َما ُكنَّا ِِف أَ ْْص‬ َّ ‫َاب‬ “Had we listened and used intellect we would not have been the inmates of the Blaze! The Glorious Qur’an lays great emphasis on this means of gaining knowledge. In the beginning, you heard me reciting the verses from the 41st Surah of Ha. Mim group. This group is called Zawate Ha. Mim. (i.e., the body or entity of Ha. Mim Chapters). The 41st Surah is entitled Ha. Mim. Fussilat or Ha. Mim. Sajdah. It starts with – bismillahir Rahmanir Rahim -) ‫ مح (۝‬-- “Ha. Mim.” – Now, maybe, this is the name of someone but the interpretation of Muqqati‘at (‫) ُمقَ َّط َعات‬9 is not allowed, neither these can be translated nor discussed for the sake of exposition. It is a token between God and the Slave (Muhammad s.a.w.a.); it is a Sign that is special for the heart 9

Literally -- verses of short meter. Many groups of surahs begin with two or more letters of Arabic for instance alif lam Mim, ha mim, ta ha, etc. They are always included in the text and recited as such. These are considered to represent some mystic or esoteric meanings and their interpretation is not allowed.

42

Qur’an is Knowledge – Majlis 2

of the Pre-Eminent Messenger and the revelation that is being sent down by God.

)‫مح (۝) ت َِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ This Qur’an is sent down from the All-beneficent and the Allmerciful. The Qur’an is from the Rahman and the Rahim; it is an absolute blessing or mercy. It is an absolute bounty so that man is freed from the common ignorance, and he does not remain unaware or ignorant. The verses continue,

)‫ون (۝‬ َ ‫ِك َتابٌ فُ ِصلَ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ A Book whose signs have been elaborated.

)‫ون (۝‬ َ ‫قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ An Arabic Qur’an for people who have knowledge. Qur’an is in Arabic, but it is for the people who have knowledge. It means assimilation is possible only with affinity and acquaintance. That is, beforehand one has to have some ability to understand, which he is aiming to obtain. You may be an expert in History but if you were confronted with a problem in Chemistry, you would be unable to understand it, unless you have some knowledge of Chemistry. Or if you were an expert in Chemistry you would fail to comprehend a literary discussion until you also have a taste for literature. Correct foundation and taste are necessary. Thus, Qur’an is also for those who have a taste for knowledge; where 43

Quran is Knowledge

knowledge is sought, ‫ون‬ َ ‫لِ َق ْو ٍم يَ ْعلَ ُم‬, and where there is a yearning for knowledge. Qur’an is sent for everyone, and it is to remove ignorance, but if there is an insistence on gross ignorance or false pretensions to knowledge, there Qur’an does not become a miracle. In such a case Qur’an does not coerce to remove false pretensions to knowledge through compulsion. You have the option; if you want to become an expert in the field of knowledge, surely Qur’an can help and serve as a miracle. But firstly, an affinity with Qur’an is needed. You must have understood what is said in these few words. To understand anything some knowledge is necessary at the foundation level. If a man wants to read, he has to learn the alphabet and make out the sentences; if he wants to write he should have some habit of writing and know how to compose something.

)‫ون (۝‬ َ ‫ِكتَابٌ فُ ِصلَ ْت أ َايتُ ُه قُ ْرأًنً َع َرِبيًّا لِقَ ْو ٍم ي َ ْعلَ ُم‬ It is for people who have knowledge. How wonderfully eloquent are the verses of the Qur’an! Some verses end with ‫ون‬ َ ‫لِقَ ْو ٍم يَ ْعلَ ُم‬: addressing those people who use their intellect. Again, there are verses, with the declaration, for instance in (16:11):

)‫ون (۝‬ َ ‫ا َّن ِِف َذٰ ِ َِل َلي َ ًة لِقَ ْو ٍم يَتَفَكَّ ُر‬ ِ

44

Qur’an is Knowledge – Majlis 2

There is indeed a sign in that for a people who reflect … That is, contemplation is the attribute of those people.

)‫ون (۝‬ َ ‫قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ Qur’an is for a people who have knowledge. No doubt, Muslims throughout the world consider Qur’an as the sole asset of life. However, what to say of non-Arabic speaking people (like us), even among those who are highly proficient in this language, there are some who are ignorant of the Qur’an or have no taste for it. Thus, having knowledge does not mean being somewhat educated, but knowledge demands a liking for the endeavor and a determination to achieve. Divinely induced inclination to read Qur’an should also be present. The verses of Ha Mim Sajda continue,

)‫ون (۝‬ َ ‫ب َِش ًْيا َون َ ِذ ًيرا فَأَع َْر َض أَ ْك َ َُث ُ ْه فَه ُْم ََّل ي َْس َم ُع‬ This Qur’an is also a bearer of good news and a warner – it gives glad tidings and also forewarns. It discusses reward as well as the penalty, recompense, and punishment. Qur’an has discussed the good or evil consequences of deeds. The verse continues, listen to this attentively, it says,

)‫ون (۝‬ َ ‫فَأَع َْر َض أَ ْك َ َُث ُ ْه فَه ُْم ََّل ي َْس َم ُع‬ But most of them turn away so they do not listen. What did they do? They averted their faces, and they did not listen. 45

Quran is Knowledge

This is the continuity of our discussion. ‫ون‬ َ ‫فَهُ ْم ََّل ي َْس َم ُع‬, now they do not even listen! Had they taken the trouble to listen they would have obtained knowledge. What is the possibility of getting knowledge for those who do not want even to lend an ear?

)‫ون (۝‬ َ ‫فَأَع َْر َض أَ ْك َ َُث ُ ْه فَه ُْم ََّل ي َْس َم ُع‬ They do not listen and thus they have closed the doors to the means of obtaining knowledge; that is, they do not want knowledge. This discussion is necessary at this juncture for one reason. Throughout his life, the Last Prophet (SAW), read out the Qur’an, explained it, recited himself, and ordered others to recite it. For the Prophet (SAW), the recitation of the Qur’an was in itself a miracle. The reason is, we find in the 29th Surah, al- ‘Ankabut, (29:48),

ٍ ‫نت تَ ْت ُلو ِمن قَ ْب ِ ِِل ِمن ِك َت‬ َ ‫َما ُك‬ ‫اب َو ََّل َ َُت ُّط ُه ِب َي ِمينِ َك ۖ ا ًذا ََّّل ْرَتَ َب‬ ِ )‫ون (۝‬ َ ‫الْ ُم ْب ِط ُل‬ You did not use to recite any scripture before it, nor did you write with your right hand, for then those who follow the falsehood might have doubted. ‫ َما كُنتَ تَ ْتلُو ِمن قَ ْب ِ ِِل‬: O Prophet! You had not recited any Book before now. None could censure that he had read the tomes of Torah, read the Injeel, knew the Psalms of David, read the Books of Abraham and Moses; or, availed himself of the work of Socrates and perused 46

Qur’an is Knowledge – Majlis 2

the Dialogues of Plato and thus wrote down )the Qur’an( leisurely sitting at home; that he assembles it at night and presents it the next morning. None of this O Friend ( Habib)!

You did not read the books …

ٍ َ‫نت تَ ْت ُلو ِمن قَ ْب ِ ِِل ِمن ِكت‬ َ ‫َما ُك‬ ‫اب َو ََّل َ َُت ُّط ُه‬ neither you wrote anything

‫ون‬ َ ‫ا ًذا ََّّل ْرَتَ َب الْ ُم ْب ِط ُل‬ ِ

Otherwise, it would have further increased the doubts of these followers of falsehood. They were against you, and they would have been hardened in their misgivings that you had read many earlier books and studied several of the (revealed) Books and thus eked out a path dodging all other approaches. The business of Yousuf, the event of Hud, the discussions on the nations of ‘Aad and Thamud, the affairs of Nuh, and the tale of Adam were mentioned in other revealed Books also. But Qur’an points to a course of its own unlike all other ways; it was emphasized that “O Friend! You had not read any other thing earlier. ‫ ِمن قَ ْب ِ ِِل‬min qablihi stresses the point that he had not read anything before but once the Qur’an was revealed surely he did recite. Though there was no recitation before )the Qur’an was revealed(, the question is, did the Prophet )saw( recite the Qur’an after Qur’an was revealed or not? He was not able to write earlier but was he not familiar with the 47

Quran is Knowledge

alphabet after the revelations started; couldn’t he recognize compound words and sentences? This is a remarkable discussion. About the document of the Truce of Hudaybiyyah, how could he recognize that the treaty was inscribed in his name? If he could not read, how could he point out certain words and ask these to be removed? People excused themselves saying they would not strike it off as what was inscribed there was his title as Messenger of God “Rasul Allāh”. The Messenger took the document and striking the epithet signed it as “Muhammad ibn Abdullah”. Anyone who could write this would write whatever. However, if someone understands the word ‫“ ْ ُال ِمي‬Ummi” in a sense (that is taken by many) is insulting to Muhammad , meaning that he was unlettered and ignorant, it goes to prove the ignorance of that person. The word (the root of ) stands for Axis or Spirit, and Ummi means the nucleus that is the central point around which a thing exists; Mecca is called Umm-al’Qara. The Prophet is Ummi in the sense that he is the center of the world and the Universe. Thus, the Qur’an introduces the Messenger as (7:157),

‫ون َّالر ُسو َل النَّ ِ َِّب ْ ُال ِم َّي َّ ِاَّلي ََيِدُ ون َ ُه َم ْكتُ ًوِب ِعندَ ُ ْه ِِف‬ َ ‫َّ ِاَّل َين يَت َّ ِب ُع‬ )‫التَّ ْو َرا ِة َو ْاَّل ِجنيلِ (۝‬ ِ

Those who follow the Messenger, the Ummi Prophet … if it were an insulting word, it would not have been used amidst 48

Qur’an is Knowledge – Majlis 2

the other designations. The disposition of the Qur’an is such that the ranks are always mentioned in the ascending order. The nuances of the Qur’an are such that the mention of qualities is always in ascending order.10

ِ ‫َّ ِاَّلي ََيِدُ ون َ ُه َم ْكتُ ًوِب ِعندَ ُ ْه ِِف التَّ ْو َرا ِة َو ْاَّل ِجنيلِ يَأْ ُم ُر ُه ِِبلْ َم ْع ُر‬ ‫وف‬ ِ ِ َّ َ ِ ُ َ ْ )‫ات َو ُ َُي ِر ُم عَلَْيْ ِ ُم الْ َخبَائِ َث(۝‬ ْ ُ َ ْ‫َو َيْن‬ َ‫اه َع ِن ال ُمنك ِر َوُي ُّل له ُُم الط ِيب‬ These are all merits of the Prophet … he is Untaught (not instructed by any mortal), who makes lawful to them all the good things and forbids them from all vicious things. In other words, after looking at everything in the Universe, whatever he declares as good and permitted, would not have any trace of foulness. On the other hand, what he declares as foul would be devoid of any possibility of goodness. Every particle in the Universe is within his vision. And he knows the quiddity of things. Please listen attentively; if one sentence of my speech is retained in your memory, consider it worthwhile. So, it is Musa who beseeched on Mount Sinai, (7:143): ‫ َر ِب أَر ِِن‬, My 10 For the sake of clarity, it may be noted here that Rasul, Nabi and Ummi are not three

epithets described in an ascending order of rank, but these are rather two epithets, namely the Messenger/Rasul and the Untaught Prophet, the latter having received instructions/knowledge directly from the presence of God that is the highest possible rank for a learned person. Muhammad (s.a.w.a.) is not 1) the Rasul, 2) the Prophet and 3) the uninstructed as if these are three independent qualities in themselves but these are two designations only, namely, 1) the Messenger and 2) the Uninstructed Prophet.

49

Quran is Knowledge

Lord! Show me (Thyself) but it is Muhammad of Arabia

who says, ‫أَر ِِن ْال ْش َيا ِء َ ََك ِهيَّ َة‬: I want to know the actuality or quiddity of things so that I may look at the Reality. This is very different from saying, ‫ َر ِب أَر ِِن‬. With Moses, it is only the manifestation of God, but Muhammad wants to know ‫َما‬ ‫( ِه َّي َة‬mahiyyah) the reality of manifestation. What does mahiyyah mean? Mahiyyah means the bounds or limits11. For instance, this is a pulpit/Mimber; it comes within the bounds of wood; a wooden chair is also bounded by wood. The bound within which a thing is delineated defines the quiddity or mahiyyah of that thing. Mahiyyah may be called the bound. An existent confined within bounds becomes a limited existence. And that is the reality of the whole world. But an Essential Existence (zaat-e-wajib) is not limited by bounds/mahiyyat. In the absence of mahiyyah the existence is Essential (wajib) because the Essential does not have any bounds. Thus, the Prophet was bestowed with the knowledge of quiddity or Mahiyyah of things, and the station of my Prophet is, the Messenger the Uninstructed /Ummi (not instructed by any mortal). He alone commands the permissibility and/or the unlawfulness of anything. Only about this Prophet the Qur’an has made it clear that he was 11

Mahiyyah is translated as quiddity, that is the reasons for which a thing is what it is, or as the Allamah explains it means the bounds or limits within which a thing happens to “be” what it is. It is an important concept in Islamic philosophy.

50

Qur’an is Knowledge – Majlis 2

not reading earlier and now he was reading; earlier he never wrote with his right hand ‫ َو ََّل ََت ُُّط ُه بِيَ ِمينِ َك‬--- I apologize to those who write with left hand! ‫ … َو ََّل ََت ُُّط ُه ِبيَ ِمينِ َك‬Nor did you write it (any scripture) with your right hand. ‫ون‬ َ ‫ا ًذا ََّّل ْرَتَ َب ا ْل ُم ْب ِط ُل‬. Otherwise, the followers of falsehood would ِ have suffered more doubts that this Qur’an is Prophet’s creation only. And O Friend! (16:103): ‫ َولَقَدْ نَ ْع َ ُمل‬Indeed We know ‫ون‬ ٌ َ ‫ … ان َّ َما يُ َعلِ ُم ُه ب‬We know َ ُ‫ أََّنَّ ُ ْم يَقُول‬that they are saying ‫َِش‬ ِ that Some people are saying that some human teaches him at night, (‫ِني )۝‬ ٌ ‫ون الَ ْي ِه أَ ْ َْع ِم يي َو َه ٰـ َذا لِ َس ٌان َع َر ِ يّب ُّمب‬ َ ُ‫ل ِ َس ُان َّ ِاَّلي يُ ْل ِحد‬

ِ

Whose language is notably foreign, and this )Qur’an( is pure and clear Arabic tongue. Many non-Arab/Persian slaves were living at that time with the Arab people including Yasser the father of Ammar. It was suspected that Yasser visits the Prophet of Islam and talks about the Prophets of the old. Therefore, the Qur’an asserts that there was no teacher, and the Messenger was neither reading nor writing before but later he was reading and also dictating letters to the rulers of the world. It does not mean that he could not write by himself but for a man of his status dictating the communications was more appropriate otherwise, he could write whatever he liked. This aspect is beyond the scope of the present talk. 51

Quran is Knowledge

Presently let us revert to the verse.

ٍ ‫نت تَ ْت ُلو ِمن قَ ْب ِ ِِل ِمن ِك َت‬ َ ‫َو َما ُك‬ ‫اب َو ََّل َ َُت ُّط ُه ِب َي ِمينِ َك ۖ ا ًذا ََّّل ْرَتَ َب‬ ِ )‫ون (۝‬ َ ‫الْ ُم ْب ِط ُل‬ ‫بَ ْل ه َُو أ َايتٌ بَيِنَاتٌ ِِف ُصدُ و ِر َّ ِاَّل َين أُوتُوا الْ ِع ْ َمل ۚ َو َما َ َْي َحدُ بِأ َايتِ َنا ا ََّّل‬ ِ َّ )‫ون(۝‬ َ ‫الظالِ ُم‬ While the wrong doers allege that the Qur’an is fabricated it is proclaimed that:

)‫ون (۝‬ َ ‫قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ This Qur’an is for the people who have knowledge. On the other hand, it is said in verse (29:49),

)‫بَ ْل ه َُو أ َايتٌ بَيِنَاتٌ ِِف ُصدُ و ِر(۝‬ These are clear revelations in the breasts of those who have been given knowledge. Thus, the discussion about Qur’an is not befitting for those who have no penchant for knowledge; one has to develop a taste for it. The taste would develop if one endeavored to understand; understanding is possible only when a habit of listening is formed, and a man should listen and understand.

52

Qur’an is Knowledge – Majlis 2

At this juncture, I shall add something and then proceed further. When a man has no feeling for the temperament of the Qur’an, if he lacks a touch with the taste of the Qur’an and he still wants to be counted as a Muslim, it is a very surprising thing. It is a strange existence that he does not understand Qur’an yet wants to remain within the religion; he is a Muslim by constraint. In such a case he lives relying on para-normal or mystical ideas or emulating and following someone or rolling on someone’s feet seeking deliverance because he lacks understanding. The issues involved have been pointed out by me several times and I am reiterating that it is an important matter; how shall I impress upon you its importance? The history of Islam includes such lofty personalities that if we ever talk about them, it is most respectful. Shah Abdul Aziz Dehlavi has discussed the merits of Ahmed ibn Hanbal and says that he had mastery of the Qur’an and had a great taste for it. However, a simpleton12 not aware of his status starts talking about him; although he is ignorant, he wants to be counted as a Muslim. Here starts the astonishment and the people misunderstand that it was out of irreverence. Still, I want to risk it because I want to explain this problem.

12

Probably out of prudence here the Allamah is alluding to himself.

53

Quran is Knowledge

Ibn Jawzi has written a book under the title, Manaqib-eAhmed )meaning “in praises of Ahmed ibn Hanbal”( and I am referring to page 454 of this Book. Ahmed ibn Hanbal was born in the year 164 A.H. and expired in 241. Thus, he is the first Faqih/ Jurisprudent in Fiqh/Jurisprudence (of Ahle Sunnah(. “Manaqib-e-Ahmed” is an authoritative book and in it, Ibn Jawzi describes the dream of a man on page 454. A man dreamt that it was raining heavily when he reached the holy grave of Imam Ahmed. He found that the grave had fissured, and, in his dream, he asked the Imam, how come the rains had affected his grave so much? A voice answered, no it is not due to rains but in fact, God visits my grave every year on a pilgrimage; as usual, last night He had come on His annual pilgrimage and the grave had rent asunder in Divine awe. Then the man asked for permission to kiss the grave; he was permitted. The man exclaimed why he was having such a strong desire to kiss the grave? The voice answered, “It is because the sacred hair of the Prophet is buried with me!” Now, here two critical things are mentioned in one narration of Manaqib-e-Ahmed. By God! Even a shadow of such a thought might not have crossed the mind or heart of Ahmed ibn Hanbal when he was alive … that such idea of coming and going could be envisaged for Allāh SWT - the Essential Being Who is Omnipresent.

54

Qur’an is Knowledge – Majlis 2

Such talk is only an outcome of ignorance; when someone wants to remain within the religion, the only requirements are to be counted as a Muslim and be credulous. In such a case life is resigned to miracles and/or superstitions. Otherwise, Ahmed ibn Hanbal is a highly esteemed personality in the History of Islam. Surely, he must be turning in his grave when someone says that God visits him every year for his Ziyarat and the book containing this matter is continuously being printed again and again. Please listen very carefully; why is this notion, that God comes, and what is the relevance of this story to our discourse? It may be said that God comes, because He sits. Now, what is the connection between the two statements? Because, if He sits on the Throne then He could and would stand too; when He is tired of sitting, he strolls around. Therefore, when walking around a few steps is accepted then in an instance He could go from here to there and so coming and going for Him is thus proved! If sitting is proved then that King of Kings, the Sovereign of the Universe would not be lean and gaunt; he has to be plump and bulky. Therefore, it was also noted that when God sits on the Throne, the ‘Arsh, His flesh hangs down from the edges of the Throne.13 And further, when He stretches His leg into

13

There are several narrations in the Sunni Traditions that suggest anthropomorphism of God. One example is as follows:

55

Quran is Knowledge

the Hell the fire becomes cold; thus, the wrangle about ‫خ ِ َِاِل َين‬ ‫ ; ِفْيَا أَبَدًا‬living in it forever after is also resolved. Why did this talk start? It traces itself to the stage where the ‘Arsh is considered a Throne. Do you apprehend this discussion? Now I shall ask Sadiq-e-Aal’e-Muhammad, the Sixth Imam , “O Son of the Prophet! What is “Arsh?” He said, ‫الْ َع ْر ُش ه َُو الْ ِع ْ ِمل‬. This is an amazing discourse, and you have to see the exegesis of Mohiuddin ‘Arabi and explore the subject of Philosophy. Our Imam says ‘Arsh is Divine Knowledge! And the Qur’an says, (40:15): ‫ َرِفي ُع اِلَّ َر َج ِات ُذو الْ َع ْر ِش‬the Exalter of Ranks is the Owner of the Arsh, it is the ‘Arsh that encompasses the heaven and the earth, which encircles the cosmos, it is not a wooden bed (a Takht) neither a throne of Emeralds and Diamonds; it is Divine Knowledge ‫الْ َع ْر ُش ه َُو الْ ِع ْ ِمل‬: Where Knowledge is proved and sitting is not proved; when sitting is not acceptable then moving around is not proved. Such talk about the Omnipresent is inappropriate and proves lack of knowledge. ‘Ársh is Knowledge, Mohiuddin ‘Arabi discusses and expounds that ‘Arsh and Kursi (translated as Throne and Chair respectively) are the Divine Knowledge. These are named so to represent the fact that God’s Knowledge The Prophet (‫ )ﷺ‬said, "The people will be thrown into the (Hell) Fire, and it will say: "Are there anymore (to come)?' (50.30) till Allah puts His Foot over it and it will say, 'Qati! Qati! (Enough Enough!)'" Sahih al-Bukhari 4848: Book 65, Hadith 369

56

Qur’an is Knowledge – Majlis 2

encompasses the Universe… He is the Owner of the Throne whose knowledge is all encircling. At this juncture let us revert to yesterday’s verse, the Angels would say, (40:7):

َّ ُ ‫َربَّنَا َو ِس ْع َت‬ )‫َش ٍء َّر ْ َْح ًة َو ِع ْل ًما(۝‬ ْ َ ‫ُك‬ O Sustainer! Your Mercy/Grace and Your Knowledge encircles everything; Knowledge is Mercy, ‫تَ ِزني ٌل ِم َن ا َّلر ْ َْح ٰـ ِن ا َّلر ِح ِي‬ the Quran has come down from the Beneficent and the Merciful and it has come as a Grace and Bounty from Him. (17:82):

)‫َون َ ُِزن ُل ِم َن الْقُ ْرأ ِن َما ه َُو ِشفَا ٌء َو َر ْ َْح ٌة(۝‬ We sent down in the Qur’an that which is a cure and mercy. Now, to understand the mercy and grace of the Qur’an if somebody acts ignorantly then the result is not good. In the dream reproduced above, after kissing the grave the man asks Ahmed ibn Hanbal in the grave, please tell me why does God come on a pilgrimage to you? Every word I am uttering is from Manaqib-e-Ahmed of Ibn Jawzi. So, the voice answers saying, it is because, as God says, “O Ahmed! Since you have played a great role in the propagation and spreading of My Qur’an, therefore, this honor is reserved for you that I should come to your grave for visitation (Ziyarah). … Now please remember that if the life is based on such mystical ideas 57

Quran is Knowledge

then what is the position of the Seal of Excellence; for heaven’s sake please think about what is the position of the Par Excellent Prophet, on whose chest the Qur’an was revealed on whose heart and mind the Qur’an came down, and whose persistent efforts have left the Qur’an in a complete state with us till today; his name has gone to the background (compared to the credits given to Ahmed ibn Hanbal). While everyone has his place for veneration, the adoration for someone should not cause to belittle the place of honor of the Pre-Eminent Prophet ; it was necessary to explain this situation vis-à-vis Knowledge. In other words, the Seal of Excellence was endowed with knowledge (of such an order) that was not given to any among the first and the last in the universe. He is the heir to the knowledge of the Prophets and the Muslim nation is obtaining knowledge from the same source. If the wise men, the philosophers, and the thinkers are obtaining knowledge he only is the source. At this stage of our discussion, it appears appropriate to consider whether the narration quoted above is acceptable for any follower of Hanafi School or even in Saudi Arabia that follows the Maliki fiqh. As it were there are four Schools of Fiqh followed by the majority of Muslims. Apparently, there are no differences among them, but the followers of each School have 58

Qur’an is Knowledge – Majlis 2

differentiated the principles so much that they do not accept the rulings of each other. At this juncture, please listen to the verdict of my Mawla for this situation which had already come to exist by the time of Ali’s Caliphate itself. Ali says about the judges14,

‫تَ ِر ُد عَ ٰل أَ َح ِد ِ ُه القَ ِض َّي ُة ِِف ُح ْ ٍُك ِم َن َاَّل ْح ََك ِم‬ When a problem is brought before anyone of them 15

‫فَ َي ْح ُ ُُك ِف َْيا ب َِرأي ِه‬ He passes a judgment according to his personal opinion. And when

َ ْ ِ‫ُ َّث تَ ِر ُد ت‬ ‫كل ألقَ ِض ِي ُة ِب َع ْيْنَ َا عَ ٰل غَ ْ ِْي ِه‬ Exactly the same issue is presented before another of them.

ِ ِ َ‫فَ َي ْح َ ُُك ِفْيْ َا ِ ِِب َال ِف ق‬ ‫وَل‬ He passes quite an opposite judgment… While

‫ َو ِك ٰتاّبُ ُ ْم َو ِا ِح ٌد‬،‫ َونَبِْيُّ ُ ْم َو ِا ِح ٌد‬،‫والٰهُه ُْم َواِح ٌد‬ ِ 14

Sharh Nahj Al-Balagha - Ibn Abi Al-Hadid - Part 1 - Page 288 As Allamah clarifies further in the course of his speech, obviously Ali (a.s.) was not referring to the currently established Fuqaha but those of the yore as the sermon dates around the year 40 A.H. 15

59

Quran is Knowledge

Their God is One, their Prophet is one and their Book is also one, but their rulings are different for exactly the same case. Then Mawla Ali poses five questions that should be kept in mind.

‫اَّلل تَ َع َاىل ِِب َِّل ْختِ َال ِف فَأَ َطاعُو ُه‬ ُ َّ ‫أَفَأَ َم َر ُ ُه‬ He asks, had Allāh SWT commanded them to differ, and they obeyed Him.

‫اه َعنْ ُه فَ َع َص ْو ُه؟‬ ْ ُ َ َ‫أَ ْم َّن‬ Secondly, had God banned (to differ in their rulings) but they sinned against this injunction? Thirdly,

‫اَّلل ُس ْب َحان َ ُه ِدي ًنا ًنَ ِق ًصا؟ فَ ِا ْس َت َع َان ّبِ ِ ْم عَ َل اتْ َما ِم ِه‬ ُ َّ ‫أَ ْم أَنْ َز َل‬ ِ

Or, had God sent the Religion imperfect, and He asked their help for its completion? The fourth question,

‫ص َّالر ُسو ُل َع ْن تَ ْب ِلي ِغ ِه َوأَدَائِ ِه‬ ُ َّ ‫أَ ْم أَنْ َز َل‬ َ َ َ‫اَّلل ُس ْب َحان َ ُه ِدينًا َتَ ًما فَق‬ Or else, had God sent a perfect faith but the Prophet fell short in conveying it and handing it over? … Please observe that when a perfect man reviews something he needs only to ask the most pertinent questions. The 5th question commenting on the differences among the Jurists is extraordinary.

‫ َو َعلَ ْي ِه أَ ْن َي ْر َض‬،‫ فَلَه ُْم أَ ْن يَقُولُوا‬،ُ‫ُش ََك َء ََل‬ َ ُ ‫أَ ْم ََكنُوا‬ 60

Qur’an is Knowledge – Majlis 2

Have they become partners in the constitution of Shariah and think that now it is their duty to pronounce and demand from God to agree with whatever they say! Ali adds, the fact is that Allāh the Glorified says,

‫َش ٍء‬ ِ ‫ َما فَ َّر ْطنَا ِِف الْ ِك ٰت‬: ‫للا ُس ْب َحان َ ُه يَقُو ُل‬ ُ ‫َو‬ ْ َ ‫اب ِم ْن‬ We have not neglected anything in the Book )Qur’an(. )In Surah al-an‘am )6:59(, it is said,

)‫اب ُّمبِنيٍ (۝‬ ٍ ‫َو ََّل َر ْط ٍب َو ََّل َايب ٍِس ا ََّّل ِِف ِك َت‬ ِ

And nor anything fresh or withered but it is in a Manifest Book. Ali continues, even though Qur’an was saying, (4:82),

ِ َّ ‫َولَ ْو ََك َن ِم ْن ِعن ِد غَ ْ ِْي‬ )‫اَّلل لَ َو َجدُ وا ِفي ِه ا ْختِ َالفًا كَثِ ًْيا(۝‬ And if it had been from any other than Allāh surely there would be found very many differences in Qur’an. And finally, he says,

ٌ‫َوا َّن الْقُ ْرأ َن َظا ِه ُر ُه أَنِيقٌ َو َِب ِطنُ ُه َ َِعيق‬ ِ

And indeed, in this Qur’an, its outward is so wonderful and it's inward/esoteric has such depth in meanings that the human intellect may remain engaged in it until the Last Day. The human intellection would be kept engaged to understand the implications and find the ways to discover the hidden meanings. 61

Quran is Knowledge

I have caused some inconvenience and will check my talk at this stage for today. It is worthwhile to look into these problems and keep it in view the fact that Qur’an is (Divine) Knowledge, and this knowledge has reached us through the Seal of the Prophets. Further, the protection of this Knowledge rests on the Last Prophet. And the Last Prophet wants for this Knowledge to be safeguarded in the best manner and to the utmost extent. Therefore, the Prophet would surely wish for such a society where there is an attachment with the revelations/Wahi: where the members have a yearning for the Divine Word; and nurtured in the lap of the Prophet, the representatives would have acquired the temperament of the verses of the Qur’an. This is the juncture where one wonders/speculates, whether the Prophet had prepared such an association, such a group or not. Our discourse is not about possession and rules. Here we are concerned about the disposition of the Prophet that his sole aim is to protect that knowledge. The safeguarding of that knowledge is the aim so that at any time in the future if anything declared lawful /Halal by Muhammad is made unlawful and a thing prohibited by Muhammad is declared lawful then such a voice would be

62

Qur’an is Knowledge – Majlis 2

necessary that resembles the voice of the Qur’an. That time had approached! Husain is at the mausoleum of the Prophet standing under the canopy of the Zarih. He looks up at the sky and says:16

‫أل ٰلِهُ َّم ٰه َذا قَ ْ ُْب ن َ ِبي َِك ُم َح َّم ٍد‬ O Lord! This is the grave of Thy Prophet Muhammad

‫َو أًَنَ أ ْب ُن ِبنْ ِت ن َ ِبي َِك‬ And I am the son of Your Prophet’s Daughter.

‫َض ِن ِم َن أ ْل ْم ِر َما قَدْ عَ ِل ْم َت‬ َ َ ‫َوقَدْ َح‬ O Sustainer! That time has arrived of which You are aware . … I want you to ponder on this sentence; this expression cannot be matched in any Household other than this Family. The supplication of Husain continues:

‫َوأًَنَ أَ ْسأَ ُ َِل َاي َذا الْ َج َاللِ َو ْاَّل ْك َرا ِم ِِب َِق الْقَ ْ ِْب َو َم ْن ِفي ِه‬ ِ

My Lord, (I beseech you by) the Majestic and the Munificent! In the honor of this grave and for him who is laid down in it.

َ ِ ‫أَ ََّل اخ ََْت َْت ِل َما ه َُو َ َِل ِر ًض َولِ َر ُس‬ ‫وِل ِر ًض‬ 16

Sahifat ul-Husain - Collected by Sheikh Jawad Al-Qayumi - Page 74

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Choose me for that task which is pleasing to You and pleasing to Your Prophet! Husain opts for the pleasure of God and the pleasure of the Messenger and leaves Madinah on 28th Rajab. The Sun was about to set on the horizon of Madinah and Husain’s caravan was nearing the city gates; the convoy was proceeding contentedly, slowly, and gradually leaving behind Madinah. From the rear of the Caravan Abbas started advancing on his steed looking at each riding beast and every saddle and litter on the camel’s back searchingly. He reached beside Imam Husain’s horse. The Imam turned to Abbas and inquired what the matter was. Abbas said, “O Son of the Prophet! I have come to inform you that your sick daughter has left home and is wailing, “Stop! O, Father! Stop!” Abbas continued, the residents of Madinah are lamenting, they feel strangely agitated looking at the distressed state of Fatima Sughra . Husain directed Abbas to halt the Caravan, “I shall talk to Sughra.” The sick daughter arrived. The Father kissed the forehead of the daughter and told her, “Sughra! You are the daughter of an Imam; you are expressing such anguish! My daughter! It is God’s design; the sick cannot be taken along. Sughra, go back and take rest. When the conditions improve, and it is opportune and we reach our destination, I will dispatch either Abbas or Ali Akbar. You 64

Qur’an is Knowledge – Majlis 2

will receive my letter, and then Abbas or Ali Akbar will come to escort you to join us. Now, my dear daughter, you go back. Sughra said Salaam to all and requested her father to allow her to sit crying by the way and watch the caravan pass by. Imam Husain permitted her and as the convoy slowly went past, the gloom on her face intensified more and more. But Sughra was comforted by her heart that as soon as her father reaches the destination Abbas would arrive. Umme Salma consoled her to return home. Getting back at home, afterward, now every morning and evening she would inquire, “Grandmother! Has a letter come or any news if Father has reached his destination? Father is not sending back anyone for me! Many days passed, and months were spent in waiting … Sha‘ban, Ramazan, Shawwal, Ziqadh and Zilhajj had passed. Sughra also looked at the crescent heralding the month of Muharram and prepared herself to look forward anxiously for the news of her Father!

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Qur’an is Knowledge – Majlis 3

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل ا َّلر ْ َْح ٰـ ِن ا َّلر ِح ِي‬ )‫مح (۝) تَ ِزني ٌل ِ ِم َن ا َّلر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ َ‫ِكت‬ َ ‫اب فُ ِصلَ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ (41:1-3): Sent down from the All-beneficent, the Allmerciful, a Book whose signs [verses] have been elaborated, an Arabic Qur’an, for a people who have knowledge. This is our third discourse under the title “Qur’an is Knowledge” and I am grateful for the sustained attentiveness of all of you! I am content that whatever is being discussed, the audience is certainly trying to preserve it. Do not treat one statement from yesterday’s speech as a passing remark; on the other hand, great secrets or esoteric meanings are contained in that sentence. That is, the Last of the Apostles does not implore for seeing the Divine Manifestation, but he says,

‫أَ ِر ِن ْال ْش َيا ِء َ ََك ِهيَّ َة‬ He prays, O Lord! Show me the things of the Universe together with their quiddity. It shows the exalted position of the receptivity of the heart of the Last of the Prophets that he

Quran is Knowledge

does not stop at ‫ َّر ِب ِزد ِْن ِعلْ ًما‬: O Lord! Increase me in my knowledge. The capability of the Prophet is of such an order that as his knowledge is increasing, he is naturally absorbing it and preserving it. Then he utilizes these disciplines (of knowledge) in the message of his life and in the sacred pattern of his conduct so that all possible categorical rulings are available for the requirements of the Muslim nation forever. And none can claim helplessness on the (absurd) ground that for the entire lifetime of the Last Prophet there were only nineteen rulings while someone argues that there were only seventeen available rulings, which are hardly sufficient to fulfill the needs. No such excuse would be admissible when the entire life of the Prophet is a collection of categorical rulings, providing guidance for every person, whatever the occasion. This was yesterday’s discussion; ponder on it as much as possible! Proceeding with our discussion today I may say that I have here with me the Exegesis of Qur’an by Shaykh Mohiuddin ‘Arabi who is the spiritual guide of Iqbal17, i.e., Iqbal is his follower. The title of this Exegesis is Tafseer Al-Shaykh AlAkbar (Exegesis by the Great Shaykh). In his Foreword,

17

The Poet–Philosopher of Pakistan, Allamah Iqbal.

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Qur’an is Knowledge – Majlis 3

Mohiuddin ‘Arabi quotes Jafar ibn Muhammad al-Imam asSadiq as saying18:

‫ون‬ َ َّ ‫ا َّن‬ َ ‫ص‬ ُ َ ‫ َولَ ِك ْن ََّل تَ ْب‬،‫اَّلل تَ َب َاركَ َوتَ َع َاىل ََت ََّل لِ ِع َبا ِد ِه ِِف َ َلَك ٍم‬ ِ

Indeed, God the Most Sublime and Supreme has manifested )shown( Himself to the slaves in His Speech, Qur’an, but they see not. Thus, it appears that Mount Sinai is not the only locale for the Divine Manifestation, but every verse of the Qur’an is a Sinai in itself. Every alphabet of the Qur’an is a Mount Sinai in respect of meanings, connotations, and its spirit and according to its refulgence. This is because Qur’an is (Divine) Knowledge and (Divine) Knowledge is Divine Mercy. Divine Mercy encircles the cosmos and so does His Knowledge. And the Mercy and the Knowledge is Qur’an. Therefore, there is Knowledge in each diacritical dot, in every alphabet, every word, every phrase, and every Surah. In its totality, Qur’an is such a treasure of Knowledge that the true presentation or introduction of the Qur’an is feasible only by him who is proximate to its temperament or its spirit. You might have noted that in my speeches if I happen to mention any of my cherished personalities, I make an attempt to present his description without any comparisons because 18

Also mentioned in, Bihar Al-Anwar - Part 89/Page 107 with these words ‫ون‬ ُ َّ ‫لَقَدْ ََت ََّل‬ ُ َ ‫ َولَكِْنَّ ُ ْم ََّل يَ ْب‬،‫اَّلل لِ َخلْقِ ِه ِِف َ َلَك ِم ِه‬ َ ‫ص‬

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there is no need for me to make such comparisons. In other words, I would not say that no one else has eulogized and praised Qur’an comparable to those who were designated as one among the (as-Saqalain) ‫ ألْثَّقَلَ ْ ُني‬two weighty things. Hence let us consider here how Amir al-Momineen pays tribute to the Qur’an19. He says,

‫ِس ٌاج ََّل َ َْي ُبو ت َْوقَدُ ُه‬ ُ َ‫الْ ِكت‬ َ ِ ‫ َو‬،ُ‫اب ن ٌُور ََّل ت ُْطفَأُ َم َصابِي ُحه‬ The Book is sent as a light whose flames cannot be diminished, and a lamp whose light cannot be put out.

‫ َو َمْنْ َا ًجا ََّل ي َ ِض ُّل َّنَ ْ ُج ُه‬،‫َو َ ِْب ًرا ََّل يُدْ َركُ قَ ْع ُر ُه‬ It is a sea whose depth cannot be sounded and a way on which the wayfarer never misses the path.

‫ َوي َ َنابِي ُع الْ ِع ْ ِمل‬،‫فَه َُو َم ْع ِد ُن ْاَّلمي َ ِان َو ِ ُِب ُبو َحتِ ِه‬. ‫َو َحقًّا ََّل َ َْت ُذ ُل أَع َْوانُ ُه‬ ِ ‫َو ِ ُِبو ِر ِه‬ Qur’an is the main source of faith and its genuine center that controls the circle of faith. It is a spring of Knowledge that turns into a brimming ocean.

‫ َوأَ ََث ِِف ْاَّل ْس َال ِم َو ُبنْ َيانِ ِه‬،‫َو ِر َاي ُض الْ َعدْ لِ َوغَدْ َرانِ ِه‬ ِ 19

Nahj ul Balagha Sermon 198

70

Qur’an is Knowledge – Majlis 3

It is a highland of Justice with its valleys luminous with justice. The underpinning of Islam is in Qur’an, and it is a foundation in which there is neither crookedness nor deficiency.

‫َوأَ ْو ِدي َ ُة الْ َح ِق َو ِغ َيطانُ ُه‬ Qur’an is the valley of Truth and its verdant plain. God has made Qur’an a perennial spring of sweet water to quench the thirst of scholarly men.

‫وب الْ ُفقَهَا ِء‬ ِ ‫ َو َربِي ًعا لِقُ ُل‬،‫اَّلل ِر َ ًاي لِ َع ْط ِش الْ ُعلَ َما ِء‬ ُ َّ ‫َج َع َ ُِل‬ A perpetual spring quenching the thirst of learned men and bloom for the hearts of Jurists in the religion.

‫ُس‬ ْ ُّ ‫ َوأي َ ٌة لِ َم ْن ت ََو‬،‫الصلَ َحا ِء‬ َّ ‫َو ُم َح ٌاج لِ ُط ُر ِق‬ And it sets the stage for the protests by the righteous against the evil ways. The Qur’an is the Sign that identifies the signbearer on the basis of the Sign. Qur’an is the Standard (insignia)

‫ َو َجنَّ ٌة لِ َم ْن ْاس تِ َال ْم‬،‫ُس‬ ْ ُّ ‫َوأي َ ٌة لِ َم ْن ت ََو‬ And it is the shield for him who protects himself (from misguidance).

‫ َو ُح ْ ًْكا لِ َم ْن قَ َض‬،‫ َو َح ِديثًا لِ َم ْن َر َوى‬،‫َو ِع ْل ًما لِ َم ْن َو َعى‬ 71

Quran is Knowledge

Qur’an is Knowledge for him who guards it; it provides the code for those who sit on judgment. It provides the narratives for those who quote the traditions; in it, one can find an edict for any situation. None could claim such knowledge of the Qur’an. I have looked into the commentaries of others also, but outside this family of Ahl al-Bayt, none have discussed Qur’an in such detail! We find Ali delivering sermons on the subject of the Qur’an and when Fatima Zahra talks about Fadak, she speaks on Qur’an in detail and expounds its glories. Hasan and Husain Alaihum as-salaam, not only spoke about the Qur’an, but provided the exegesis whenever possible. For the present, however, we are referring only to one eminent personality. Ali emphasizes:

ِ ‫َوتَ َعلَّ ُموا الْقُ ْرأ َن فَان َّ ُه أَ ْح َس ُن الْ َح ِد‬ ‫وب‬ ِ ‫ َوتَفَقَّهُوا ِفي ِه فَان َّ ُه َربِي ُع الْقُ ُل‬،‫يث‬ ِ ِ

Learn Qur’an; consider the knowledge of the Qur’an as necessary. And understand it thoroughly as it surely leads to the blossoming of the hearts.

‫فَان َّ ُه أَ ْح َس ُن الْقَ َص ِص‬... ‫الصدُ و ِر‬ ُّ ‫َو ْاستَ ْش ُفوا ِبنُو ِر ِه فَان َّ ُه ِشفَا ُء‬ ِ ِ

It is the cure for sickness of the heart. Its narrations provide the utmost benefits.

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Qur’an is Knowledge – Majlis 3

ِ ‫أَ ْح َس ُن الْ َح ِد‬: the best of all narrations, ‫وب‬ Qur’an is ‫يث‬ ِ ُ‫ َربِي ُع الْقُل‬: the blossoming of heart, ‫ ِشفَا ُء ُّالصدُ و ِر‬: cure for the heart … all these and many other phrases in the praise of Qur’an are by none else than Amir al-Momineen Ali ibn Abi Talib However, if anyone wants to talk about any subject, he has to be proficient in that subject. A man talking about Physics needs to be an expert on Physics; one discussing Philosophy has to have sufficient knowledge and/or liking for it. Similarly, if anyone wants to discuss Qur’an as Ali has done it, he has to be familiar with the mood of the Qur’an, have a liking for it, can understand it comprehensively, and like Ali have seen the descending of Revelation. Great care was taken to preserve it and ample instructions were given that people should take proper care for its protection. You may feel surprised that whenever Amir al-Momineen started any sermon he used to mention the Holy Qur’an. Having said this, I do not have time to recite all the sermons and show you the places in Nahjul Balagha where Ali describes Qur’an. This was his practice until his last days. At the time of his impending death, he called his children and advised them:

ْ‫اَّلل ِِف الْقُ ْرأ ِن ََّل ي َُس ِبقُ ُ ُْك ِِبلْ َع َملِ ِب ِه غَ ْ ُْيُك‬ ُ َّ ‫اَّلل‬ ُ َّ ‫َو‬ By Allāh! Keep Allāh in view; none other shall surpass you in acting upon it; take care of Qur’an. For the Leader of the Faithful, the beginning is with Qur’an, the end is with Qur’an. 73

Quran is Knowledge

Pardon me if the first part of this statement --- the beginning is with the Qur’an --- appears to be a matter of faith; however, when he (Ali) opened his eyes the first face he saw was that of the Recipient of Revelations/ Wahi, the face reflecting the majesty of the Reality of Qur’an; he looked at the bearer of Qur’an. While this may appear as a matter of faith, the statement that the end was also with Qur’an, is a fact of History. Thus, it is recorded that when he closed his eyes, he was reciting the verse from Surah Ahzab, (33:39),

ِ َّ ‫ُون ِر َس َاَّل ِت‬ ‫اَّلل ۗ َوكَفَ ٰى‬ َ َّ ‫اَّلل َو َ َْيشَ ْون َ ُه َو ََّل َ َْيشَ ْو َن أَ َحدًا ا ََّّل‬ َ ‫َّ ِاَّل َين يُ َبلِغ‬ ِ )‫ِِب َّ َِّلل َح ِسي ًبا(۝‬ Those who convey the messages of God, they do not fear anyone except God, and God is sufficient for reckoning . If you ponder on this single verse it sums up the entire life of Ali. Those who live and die for the Word of God are afraid of only Him ‫اَّلل‬ َ َّ ‫ َو ََّل َ َْيشَ ْو َن أَ َحدًا ا ََّّل‬they do not fear anyone except ِ God ‫ َوكَف َٰى ِِب َّ َِّلل َح ِسي ًبا‬and Allāh is sufficient for reckoning. Such portrayals of the Book indicate that none equals him in familiarity with the disposition of the Qur’an. Similarly, his eulogies of the Par Excellent Prophet are also marvelous. When he introduces the Prophet to the world, we are amazed

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at the splendor of his speech. About the Seal of Excellence, he says20,

‫ون‬ ُ ‫ َوخ َِاز ُن ِع ْل ِم َك الْ َمخ ُْز‬،‫ون‬ ُ ‫فَه َُو أَ ِمي ُن َك الْ َمأْ ُم‬ (O Allāh!) Muhammad is that Trust whom (O Allāh!) You are Yourself protecting (as a Trust) (O God) he is the treasurer of Your treasured Knowledge21.

ُ َ‫َواِلَّ ا ِف ُع َجيْش‬ ِ‫ َواِلَّ ا ِم ُغ ُص َوَّل ُت ْ َالضَ الِيل‬، ِ‫ات ْ َال َِب ِطيل‬ And defender against the forces of wrong and he is the one who crushes the onslaughts of misguidance. Ali says,

‫ون‬ ُ ‫َوخ َِاز ُن ِع ْل ِم َك الْ َمخ ُْز‬ He is the holder of God’s Treasure of Knowledge; quite paradoxically, the world says the Prophet was not able to read and write!

ُ َ‫َواِلَّ ا ِف ُع َجيْش‬ ِ‫ َواِلَّ ا ِم ُغ ُص َوَّل ُت ْ َالضَ الِيل‬، ِ‫ات ْ َال َِب ِطيل‬ By God! My chest lacks the strength, and despite of illness if I am able to deliver my speech, it is too by the grace of the one I am praising; I do earnestly desire to expound this sentence as it should be. Ali says the Messenger is the 20

Bihar Al-Anwar - Allamah Al-Majlisi - Part 99 - Page 308

21

Nahj al-Balagha - Sermons of Imam Ali (pbuh) - Part 1 - Page 121

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Quran is Knowledge

destroyer of the forces of falsehood and crushed the bones of the misguided opposition. This compliment is paid for the Messenger who had never even slapped an enemy. If a brave person like Ali calls him brave, then none can surpass the Messenger in bravery. Further Ali says about the Prophet’s origin22.

‫تَنَ َاَسَْتْ ُ ْم كَ َر ِ ُائ ْالَ ْص َال ِب ا َىل ُم َطهِ َِر ِات ْالَ ْر َحا ِم‬ ِ

The Creator moved him (and all the Prophets) in succession from distinguished forefathers to chaste wombs. Only Ali can say this so authoritatively, he counts Abdullah (Father of the Prophet) also as a man of faith / Momin and he considers Abdul Muttalib as a Momin and Hashim also a Momin and Abd Manaf also a man of faith and who deems the whole succession up to Ibrahim and beyond as those with Faith/Iman.

ِ َّ ‫َُكَّ َما َم َض َسلَ ٌف قَا َم ِمْنْ ُ ْم ِب ِد ِين‬ ‫اَّلل َخ ْل ٌف‬ Whenever a predecessor died among them the successor stood up for the cause of Allāh.

ِ َّ ‫َح ََّت أَفْضَ ْت كَ َرا َم ُة‬ ‫اَّلل عَلَ ْي ِه َوأ ِ َِل‬ ُ َّ ‫اَّلل ُس ْب َحان َ ُه ا َىل ُم َح َّم ٍد َص َّل‬ ِ 22

Bihar Al-Anwar - Allamah Al-Majlisi - Part 16 - Page 379

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Qur’an is Knowledge – Majlis 3

The Light/Noor was thus transferred until the miraculous magnanimity of Allāh SWT reached Muhammad and Aal’e Muhammad; (then the Seal of the Prophets was born in this world). Ali says23,

‫ َو ََش ََرتُ ُه خ ْ َُْي الشَّ َج ِر‬،‫عَ ْ ََتتُ ُه خ ْ َُْي الْ َع ْ َِت‬ His descendants are the best descendants. His lineal tree is the best of trees.

‫ن َ َبتَ ْت ِِف َح َر ٍم َوب ََسقَ ْت ِِف كَ َر ٍم‬ It is the tree that grew in the shade of God’s sanctuary and flourished under the Divine blessings. His words are luminous, and his commands are guidance and virtue. His actions are righteous, his habits are rooted in kindness and his nature is generous. You may say these statements are nothing but a brother’s praise for his brother; these are fraternal assertions and favoritism for the kindred. Such passing of judgment on Ali’s words is absolutely wrong. The fact is that these tributes show the position of the Messenger in the eyes of Ali ; simply stating that is nothing but how Ali looks at the Prophet . Please ponder on this sentence of mine. Truly that is how Ali looked at the Messenger and if the Muslims want to look at Muhammad of Arabia , they 23

Nahj al-Balaghah - Sermons of Imam Ali (as) - Part 1 - Page 185

77

Quran is Knowledge

should not borrow the eyes of others but look at him with the eyes of Ali The point is that if you want to understand Qur’an, learn it from Ali , and if you want to look at Muhammad , look from Ali’s view. This is now a very important juncture of my speech, and a very essential part thereof. Ali proclaims,

‫َأ ْشهَدُ أَن َّ ُه عَدْ ٌل عَدْ َل‬ I bear testimony that God is Just, precisely! He acts justly. What is this, Justice? Justice is to put a thing in its rightful place; to place it in its due and correct position.

‫أَ ْشهَدُ أَن َّ ُه عَدْ ٌل عَدْ َل َو ُح ُْكٌ فَ ْص َل‬ I bear witness that God is the Judge who has pronounced the judgment in Truth. (I bear testimony that He is my Creator)

‫وَل َو َس ِيدُ ِع َبا ِد ِه‬ ُ ُ ‫َوأَ ْشهَدُ أَ َّن ُم َح َّمدًا َع ْبدُ ُه َو َر ُس‬ And I am the witness that Muhammad is God’s Slave, a Slave who is the Leader of all the slaves. This is a point to ponder! Then follows this statement, which is the soul of my speech for today …

‫اَّلل الْ َخ ْل َق فَ َرقَ َت ْ ِني َج َع َ ُِل ِِف خ ْ َِْي ِ َِها‬ ُ َّ َ‫َُكَّ َما ن َ ْسخ‬ At every stage when the Divine Sign, having reached a Prophet, divided into two parts; one part contained good and 78

Qur’an is Knowledge – Majlis 3

the other contained evil. And God placed the Light of Muhammad / Noor-e-Muhammad in that line which contained the Good. This is not a simple speech, it is the speech of gnosis/Ma‘arifah. If anyone spends a thousand years chanting the Kalamah – the Testimony of Faith – even, then he would be unable to do justice (to the praise of the Prophet). Whenever the God High and Sublime divided His Creation into two parts, ‫اَّلل الْ َخلْ َق فَ َرقَتَ ْ ِني‬ ُ َّ َ‫ َُكَّ َم َُكَّ َما ن َ ْسخ‬one line inherited the Good and the other contained the evil. God opened the way for the passage of his Noor (the Light of the Messenger) ‫ َج َع َ ُِل ِِف خ َْْي ِ َِِها‬in the part where the Good resided. So that the Noor is transferred through clean spines and enters pure wombs; so, there is no chance of depravity, disbelief, idolatry or polytheism, or atheism in his lineage and none among his ancestors is alienated from God, not the Father of the Prophet or the Grandfather nor forefathers in this line right up to Adam. If Adam had two sons, one with disbelief, and the other with the belief, thus the Noor of Muhammad was assigned to the son with faith. And among the sons of Ibrahim, as the era of Israelites started, diverting the Light/Noor from Ishaq )known as Isra’el( the Noor was directed towards Ismail. After protecting it all the way, it was entrusted to Abdullah ibn Abdul Muttalib . Speaking here in the course of Majalis of the previous year, I have also discussed the religion of Hazrat Abu Talib . Some 79

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people thought it was our love for Ali that was inducing me to talk about his father. But now as I am talking about Hazrat Abdullah I shall ask the listeners what they have to say. There was no prophet when Hazrat Abdullah lived, and he was a faithful believer in whose lineage the Noor was entrusted. Hazrat Abdullah had passed away when the Prophet was born. Apparently, the son had not seen the father nor had the father seen the son. But according to the formula, the theory Ali is presenting, seeing, and not seeing has no relation to the transference of Noor. When an effulgence is being transmitted it is not required that a grandfather has a preview of which grandson is due to appear in the world and neither it is necessary for the Noor itself to know who the person is going to be manifested to represent it. It is guarded and sent on its way. On this path Ibrahim is inspired to pray, )2:128( … O Lord!

)‫َو ِمن ُذ ِريَّتِنَا أُ َّم ًة ُّم ْس ِل َم ًة َّ َِل(۝‬ Raise from our seed a community submissive unto Thee. This prayer is granted, (3:164),

)‫اَّلل عَ َل الْ ُم ْؤ ِمنِ َني ا ْذ بَ َع َث ِف ِْي ْم َر ُس ًوَّل ِم ْن أَن ُف ِسه ِْم(۝‬ ُ َّ ‫لَقَدْ َم َّن‬ ِ

Allāh certainly favored the faithful believers when He raised up an Apostle among themselves. Hence, first, there was a community of Muslims/ believers then an Apostle was born 80

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to them. Hazrat Abdullah was a Muslim and Hazrat Abd al-Muttalib , father of Abdullah was also a Muslim. If you are unable to comprehend the Islam of Abdullah it means you cannot evaluate what should be the caliber of the vessel that can hold the Noor, and, which Box can hold such a treasure, or who could be the custodian of this wealth? If you think that Abdullah had not seen the Seal of the Prophets to have embraced Islam, then please tell me whether Abdullah had seen Abd al-Muttalib or not? Surely Abdullah had seen Abd al-Muttalib so Abdullah was on the religion of Abd al-Muttalib . At this juncture let me recall what I had mentioned last year. Abd al-Muttalib had the honor of presiding on the chair of Judgment deciding the contentious issues of the community (bearing the mantle of a Judge). He used to sit on the chair and arbitrate between the Arab tribal chiefs. Besides Abd alMuttalib none was permitted even to step on that Carper of Honor. Under these circumstances one day Muhammad the orphan of Abdullah who at that juncture was hardly five years casually came running onto the Carpet. Abd al-Muttalib was not present at the time. Those waiting there stood up shocked and exclaimed, “Son, you better stay away; do not step on the chair.” In a moment Abd al-Muttalib arrived there and called out, “Whom are you stopping?” People explained, “This kid was striding on the seat of the Judge”. 81

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He said, “I am bestowed with such honor only due to his grace and it is due to him that I enjoy the prestige of a Judge among you; I would have been nothing if he had not been there.” This then is the religion of Abd al-Muttalib ! According to a well-known report, the leaders of Quraish gathered around the death bed of Abu Talib and persistently asked him to declare the religion on which he was dying. Abu Talib opened his eyes and said, “On the religion of Abd alMuttalib! ” So, decidedly, Abdullah got his religion / Deen from Abd al-Muttalib and Abu Talib also got the Deen from Abd al-Muttalib . As I said earlier, when we talk about Abu Talib people connect it with our devotion to Ali and say that we discuss Abu Talib reverently because he is the father of Ali . However, when the matter of Abdullah is taken up, it is ignorance that causes a hindrance to any discussion about Abdullah . To start with it is necessary to clarify what was the position of Muhammad for the initial forty years of his life. This issue is an extremely important one, i.e., what was the religion of the Messenger . Come! I dare you to decide. Apparently, there was neither Islam nor was the Qur’an revealed. There was no connection with Divine revelations; nor was there an inheritance of Apostleship to say that the Messenger (Muhammad) was the successor of any 82

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Prophet. This being so … God forbid, the dust of the world be on my head … if someone says that his life was the life of disbelief, then Abdullah was also an infidel, Abu Talib was also a disbeliever. However, if that span of forty years of the Prophet’s life was pure faith, nothing but Islam, then Abdullah was a Muslim and Abu Talib was also a Muslim. Do you understand! Please be mindful of this. Ali says, when God divided a branch of the tree of the lineage into two parts; virtue entered in one part and vice got into the other part. Then Allāh SWT with circumspection directed the Light/ Noor of the Prophet in the line where there was righteousness and virtue, cleanness, and purity. We started this discourse because it is a talk about knowledge and only knowledge accepts Knowledge; ignorance does not; therefore, remove the turbidity of ignorance from the hearts. Abu Jahal24 died long back, he is no more but his influences are left behind; removing these effects is your responsibility and your duty if you want to accept knowledge. I reiterate that no one in the world has introduced the Seal of the Prophets in this fashion proclaiming... … I stand witness … Ali is witness! Ali is a witness!

24

Literally meaning father of ignorance, name of an uncle of the Prophet who was his bitter enemy.

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I have caused you inconvenience. Whatever little time that you have to spend here, its best utilization consists not only in saving that which you are hearing but also to add upon it by thinking beyond what was told and work it out. This is required on your part because what is being said here is quite condensed, brief, and curtailed and what is required for expanding upon it is within your means. None among the scholars in theology, no school of thought has paid such tributes to the Par Excellent Messenger . Please look into the books, what I am saying is quite correct. Dear friends! People even resented why such high praising for the Messenger ; some even entertained the thought that eulogizing him is akin to worshipping and bowing to him out of respect would lead to falling in prostration. People thought the respect for the Prophet was touching upon his worship. Therefore, somebody stood at the dead body of the Messenger and called out25,

‫ات‬ َ ‫أَ ََّل َم ْن ََك َن ي َ ْع ُبدُ ُم َح َّمدًا فَا َّن ُم َح َّمدًا قَدْ َم‬ ِ

“Whoever was worshipping Muhammad may take note that Muhammad is dead” … none should take offense from my 25

This statement was uttered by Umar ibn Al-Khattab (la) at the time of the death of the Prophet (saw). Ref: Sahih Al-Bukhari | The Book of the Companions (Hadith No.: 3667َ)

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words; I am explaining this point … In the entire Muslim world, in Arab, Hijaz, and in Iraq, was there anyone who was worshipping the Prophet? Was there someone who was a Muslim and considered the Last Prophet as a partner to God, the One without any partner? There is a verse from Qur’an that Allāh has not sent any Prophet so that he makes people worship him (besides Allāh). Then how could anyone utter such a sentence that whoever worshipped Muhammad may know that Muhammad is dead”? The majesty and respect bestowed to the Messenger , which was impossible to emulate by others, was a hallmark of this household, the Ahl al-Bayt. Others branded this respect as a show of protection of tribal honor and a relic of the days of ignorance, bigotry, and the second nature of Arabs that they are respectful of their chief. Now listen to what I have to say very attentively as these statements are very important. Do not regard it as my stubbornness. While some may say that the Prophet is dead, those who honor the Prophet consider it their duty to announce … )do not for a moment think it as obstinacy( … that, apparently the Prophet is dead but he is indeed present. From one quarter it was announced, “Listen O People! Muhammad is dead”. On the contrary, for others, it developed into a habit to salute him.

‫اَ َّس َال ُم عَلَ ْي َك َاي َر ُسو ُل ٰ ِاَّلل‬ 85

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Now the daughter salutes the Prophet in the morning, the grandson salutes him, the son-in-law salutes; Salman, Miqdad, Abu Zar, ‘Ammar Yasir salute ‫اَ َّس َال ُم عَلَ ْي َك َاي َر ُسو ُل ٰ ِاَّلل‬ the daughter comes to the grave and calls out, “Father! You are seeing how the people are treating us!” Now the world may wonder what this Salaam is. On one hand, they claim that they do not worship the Prophet and on the other hand they consider him alive and present among them! As for the opposition to this attitude, it was fervent in those days and it is the same now. Then the objection was against them, now it is against us asking: what kind of life is it? what type of second nature is this that wherever you may be, you announce Salaam! We salute you, O Prophet of Allāh ! However, they too by the way say:

‫اَ َّس َال ُم عَلَ ْي َك َاي اَُّيُّ َأالنَّ ِ ُِّب‬ Salaam on you O Prophet ! … just by the way, cursorily! You say, Salaam, I too say Salaam; everyone says, “Salaam to you O Prophet ” but most do not fathom the reality of the Salaam as to whom it is addressed; who is alive? Fatima Zahra , salawatullahi alaiha, the daughter comes to the grave and addresses her Father, “Baba! After you, I was subjected to such hardships that if these had happened on sunny bright days, these would have turned into dark nights. The objective of this lamentation was not to describe the 86

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troubles rather it was to show that the father is seeing, the father is no more but he is present. Is she not the same Zahra that the Messenger used to get up out of respect for her; she is Zahra for whom the Prophet used to say O Fatima! You are covered in the scents of the Jannah / the paradise, O Daughter! Come and sit with me. But the same Fatima is so much distressed today and telling her father, “O Father! You are seeing your daughter”. This becomes the norm of this family; they call to him with the certainty that he is seeing. Husain is departing from Madinah and he pictures himself as the Grandfather is seeing.

‫اَ َّس َال ُم عَلَ ْي َك َاي َجدَّى‬ O Grandfather! Accept the Salaam of Husain! If the Muslims had believed that the Messenger was present and witnessing them, then Madinah would not have suffered desecration, horses would not have been stabled in the Mosque of the Prophet. If the Muslims had believed that the Prophet is seeing, Madinah would not have undergone such plunder. Only the Kalimah was present without the spirit of Kalimah. Husain left Madinah, saying:

‫اَ َّس َال ُم عَلَ ْي َك َاي َجدَّى‬ 87

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Salaam on you O Grandfather … At every camp on the way saying Salaam, Husain reached Karbala and proclaimed ‫ اَ َّس َال ُم عَلَ ْي َك َاي َجدَّى‬and finally, under the scimitar of the assassin, he uttered O Grandfather! Accept Husain’s Salaam. Who knows what he told the sister before departing for the battleground. When she arrived at the slain body of the brother, she turned in the direction of Madinah and called out ‫… اَ َّس َال ُم عَلَ ْي َك َاي َجدَّى‬ O Grandfather here has fallen your grandson writhing on the sands of Karbala. That is how the existence of Muhammad is evident. In her heart Zainab has the same faith as Zahra had; she consoles her heart, “My grandfather is alive, my grandfather is seeing”! She goes to Kufah offering Salaam to Grandfather; she goes to Syria saying:

‫َا َّس َال ُم عَل َ ْي َك َاي َجدَّى‬ Zainab sees through the imprisonment remembering and saying Salam to the Prophet. After returning to Madinah, Zainab does not go to her home; first of all, she visits her grandfather and holding the door of the Mausoleum calls out:

‫َا َّس َال ُم عَل َ ْي َك َاي َجدَّى‬ 88

FlushPara

Qur’an is Knowledge – Majlis 4

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬ )‫مح (۝) ت َ ِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ ‫ِك َت‬ َ ‫اب فُ ِصل َ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعل َ ُم‬ )‫ون(۝‬ َ ‫ب َِش ًْيا َون َ ِذ ًيرا فَأَع َْر َض أَ ْك َ َُث ُ ْه فَه ُْم ََّل ي َْس َم ُع‬ This is the fourth speech under the title “Qur’an is Knowledge”. I am grateful for your thoughtful listening. Only a review and criticism may be your objective, let a critical appraisal and fault-finding be the aim but please try to listen so that certain issues which might involve theoretical differences may come forth unraveled. If it is not possible to resolve these issues from the Minbar/Pulpit, hopefully, your penetrating contemplation may lead you to understand these problems when you are pondering over them alone. As discussed yesterday, the praise and glorification of the Qur’an, its correct introduction, and recounting of all its realities, as presented by the Leader of the Faithful in his sermons, is unparalleled. It is not just verbose eulogy, but such subtleties have been discussed by Ali that even now

Quran is Knowledge

those points need elucidation, and it is necessary for those who speak on such matters, to explain those statements. Anyhow, every one of this Household of the Prophet has said something or the other in praise of the Qur’an. At some appropriate time, the pronouncements of Janab Fatima Zahra )salwatu l’lahi wa salaamun ‘alaiha( would be presented. Today in the preamble of this speech I may repeat that Knowledge and Mercy are concomitant … this has already been discussed (40:7):

َّ ُ ‫َرب َّ َنا َو ِس ْع َت‬ )‫َش ٍء َّر ْ َْح ًة َو ِع ْل ًما(۝‬ ْ َ ‫ُك‬ O, Sustainer! Your mercy and knowledge encompass everything. The precedence of Mercy (over all things) is evident for everyone. Similarly, every Muslim has to have the belief that God’s Knowledge covers the entire creation. The Pre-Eminent Prophet is ‫ َر ْ َْح ًة لِلْ َعالَ ِم َني‬Mercy or Bounty on all the Nations and Qur’an is itself mercy; thus, mercy is received and accepted by mercy … both had an affinity with each other. And so, when the Pre-Eminent Prophet accepts this Mercy manifested in Qur’an, it means that the heart of the Prophet is earmarked as the destination for it. Thus, it becomes evident that the capability and capacity of the Last Prophet were such that, inclusive of the past and future times, the most important recipe for life and the single Book of the final word 90

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on Divine Legislation is bestowed on one who is the Seal or final word in the sphere of creation. Therefore, in the sphere of Creation the Prophet is the Seal and in the sphere of Legislation Qur’an is the Seal )Last Word). That is how the pair has come together and cannot be separated and shall remain together. Outwardly the Seal of the Prophets has left the world, but the Reality of Muhammad shall last until the Day of Judgment and his existence on the day of Resurrection is well established. As long as the Reality of Muhammad persists, the Qur’an also continues; Qur’an is with that Reality, and that Reality is with the Qur’an26. Now you may name this Reality by any word and remember it by any term you want, but that is the Reality of the Seal of Prophets . In this perspective let us consider who has bestowed this Knowledge that is everlasting in the form of the Qur’an? Is it given by the All-Forgiving, the AllVanquishing, the All-Knowing, the All-Wise, and the AllAble? No! (55:1&2)

)‫َّالر ْ َْح ٰـ ُن(۝) عَ َّ َمل الْقُ ْرأ َن(۝‬ 26

Elsewhere the Allamah connects this Reality of Muhammad with the protection of the Word of God and His Guidance through the Imams of the Ahl al-Bayt and that guidance would last till the Last Day and it is present in the existence of the Imam of the Era, Imam al-Mahdi a.f.

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The Beneficent has bestowed the Knowledge of the Qur’an. What correspondence is there between the Beneficent and the Knowledge or rather with this bestowal of Knowledge?

)‫َخلَ َق ْاَّل َنس َان(۝‬ ِ

He created the man. Firstly, the Knowledge i.e., the Qur’an is eternally present27 then the man is created, i.e., the man who marks the end of the Creation, who is unsurpassable in the totality of all Creation, he is given Knowledge by the Beneficent. It is told in Surah Ta Ha, (20:5):

)‫َّالر ْ َْح ٰـ ُن عَ َل الْ َع ْر ِش ْاس تَ َو ٰى(۝‬ He is the Beneficent who is established on the ‘Arsh )Throne(. It means The Beneficent is encompassing the ‘Arsh. Some people interpret it differently; such differences are natural because there are surely varied degrees of ideas and intellect (intellectual capacities) etc. Thus, they say, that here ‫ْاس َت َو ٰى‬ carry the meanings of sitting, and the verse discussed here means that the Beneficent sat on the ‘Arsh. But the meaning of Istawa in the Arabic lexicon is not just sitting at some place unless Istawa is in the context of having control. That means if it is in terms of sitting it conveys the sense of sitting with 27

Knowledge of God and all His other attributes are Eternal.

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total control. Thus, Istawa may also be in a state of standing, i.e., stood after having encompassed everything with His Power. Therefore, ‫ عَ َل الْ َع ْر ِش ْاس تَ َو ٰى‬is encompassing i.e., the Beneficent is having a total hold over the heavens. Some friends started wondering if the Ársh is not the Throne then where did Mi‘raj (the Ascension to Heavens) take place. Fresh points emerge from this consideration. I do not deny Mi‘raj because the Sixth Imam said those who deny the (physical) Ascension are not Muslims, I am a believer of Mi‘raj … of bodily Ascension. But Mi‘raj was a miracle just as the splitting of Moon was a miracle; the splitting took place once, but the moon is no more in two parts since the miracle is over. The Ascension was a miracle. And if some place was decided for the meeting and that place for meeting was settled for a specific duration, that place is not necessarily given a state of permanence or eternalness. This is a point to ponder… the place is not given an everlasting situation. If God spoke with Ibrahim Khalilu l’lah, when the Khalil/Friend was about to be catapulted into the fire of Nimrod or when Musa spoke on the Toor (Mount Sinai); similarly, Ibrahim might have been asked to come to someplace so that he may be shown ‫وت َّالس َم َاو ِات َو ْ َال ْر ِض‬ َ ُ‫ َملَك‬the control over the heavens and earth; all such places are not known, i.e., these are not permanently established.

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The Mi‘raj did take place but there is no narration or saying (Hadith), anywhere, which reports that the Prophet have described, God forbid, the face, the features of God and said that God’s eyes are like this and nose looks like that. Such words could not be uttered from the holy tongue of the Par Excellent Prophet . God transcends time and space … He is Omnipresent; He does not have a body and He does not have to move here and there. However, just as the ‘Arsh is mentioned, the Holy Qur’an also mentions the hand of God ِ َّ ُ‫يَد‬, the Hand of God is above their (48:10) ‫اَّلل فَ ْو َق أَيْ ِد ُِّي ْم‬ hands. In the same way, the Qur’an mentions the ear and the face of God (55:26-27):

ُّ ُ )‫ُك َم ْن عَلَْيْ َا فَ ٍان (۝) َوي َ ْبقَ ٰى َو ْج ُه َربِ َك ُذو الْ َج َاللِ َو ْاَّل ْك َرا ِم (۝‬ ِ

All that is on earth will perish but will abide (forever) the Face of thy Lord, Majestic and bountiful . At another place it says (39:56):

ِ َّ ‫نب‬ )‫اَّلل(۝‬ ِ ‫طت ِِف َج‬ ُ ‫ْس َ َٰت عَ َ ٰل َما فَ َّر‬ َ ْ ‫أَن تَقُو َل ن َ ْف ٌس َاي َح‬ Lest on the Day of Judgment your psyche/soul may repent: Alas how negligent I was by the side of Allāh. Thus the “side” of God is described. Then in Surah al-An‘am, we read, )6:12(:

)‫كَتَ َب عَ َ ٰل ن َ ْف ِس ِه َّالر ْ َْح َة(۝‬ 94

Qur’an is Knowledge – Majlis 4

God has made mercy obligatory on His Self … the Self of God is also mentioned. Thus, if the face, eye, and hand are mentioned it is not binding that the body too should be present. These are all the metaphorical )ideas( in Qur’an; just as these are metaphors, al-‘Arsh is also metaphorical. If the meanings of ُ‫يَد‬ yad for you is hand, then assign the meanings of ‫‘ الْ َع ْر ِش‬Arsh as Throne. And if Yad is taken to mean Divine power or ability then the meaning of ‘Arsh is Knowledge. That is precisely the topic of our discussion. In this connection, I would like to mention that Muhammad ibn Ismail Bukhari writes in his exegesis of the word Kursi (as in) ‫الس َم َاو ِات َو ْ َال ْر َض‬ َّ ‫ َو ِس َع كُ ْر ِس ُّي ُه‬insisting that Kursi does not mean anything other than knowledge. And in Urdu idiom, if you say that so and so is clinging to the chair i.e., Kursi, here the chair or Kursi means authority. For you Kursi is the symbol of power, the word Kursi hints to control and power; the word ‘Arsh is exactly the same way. On the other hand, if you consider that ‫ الْ َع ْر ِش‬means throne it would create problems because in Surah Hud it is said, (11:7), ‫ َو ََك َن ع َْرشُ ُه عَ َل الْ َما ِء‬His ‘Arsh was on the water. However, in the narration/Hadith of Ascension )Mi‘raj( there is no mention of swimming, there is no description of going through a body of water. What are the meanings of (the verse)‫ ? ع َْرشُ ُه َع َل الْ َما ِء‬Have you thought about it? In this perspective, the metaphors of the Qur’an constitute the Reality of Knowledge. As the intellect of man 95

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achieves perfection the metaphors or allegories would start becoming clear as to their meanings28 and lend themselves to ِ َّ ُ‫يَد‬ understanding. Hand means Divine power, therefore, ‫اَّلل‬ ‫ فَ ْو َق أَيْ ِد ُِّي ْم‬does not mean that a corporal hand is above their hands (i.e., on the hands of those who do Bay‘at or pay allegiance(. Similarly, God’s Eye represents that power which is seeing everyone, and His Self/Nafs is that command which encompasses everyone. In the same way, those words in the Qur’an, which are related to time and place or any kind of fixed position concerning God, surely mean the Divine Knowledge or His Power or refer to His (Immortal) Existence. This discourse is worth pondering therefore let us explore it further. The mention of ‘Arsh is found in 26 places in the Holy Qur’an. These facts are worth remembering and you would not be hearing these repeatedly. Out of 26 places, in four places ‘Arsh refers to the throne of the Bilqis, Queen of Saba (Sheba). Thus, in Surah Nahl, Hazrat Sulaiman asks his courtiers, (27:38),

28

In other words, as stated by Aqa Poya in his commentary on verse (3:7), the subtle or profound diction of Qur’an would become established in meanings.

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)‫قَا َل َاي أَُّيُّ َا الْ َم َ َُل أَيُّ ُ ُْك يَأْتِ ِيِن ِب َع ْر ِشهَا(۝‬ “Who among you can bring her ‘Arsh/throne in my presence?” … )27:39),

َ ِ‫يت ِم َن الْجِ ِن أًَنَ أت‬ ٌ ‫قَا َل ِع ْف ِر‬ )‫يك ِب ِه قَ ْب َل أَن تَقُو َم ِمن َّمقَا ِم َك (۝‬ A strong one among the Jinn said, “I shall get it before you disperse your Court”. However, (27:40)

)‫اب(۝‬ ِ ‫قَا َل َّ ِاَّلي ِعندَ ُه ِع ْ ٌمل ِم َن الْ ِك َت‬ One who had the knowledge of the Book said,

َ ِ‫أًَنَ أت‬ )‫يك ِب ِه قَ ْب َل أَن َي ْرتَ َّد الَ ْي َك َط ْرفُ َك(۝‬ ِ I shall bring it in the twinkling of an eye. Thus, the Qur’an calls the Throne of Bilqis as ‘Arsh. When the interpreters saw that the throne of Bilqis is called Arsh in Arabic, they applied nearly the same meaning in the remaining 22 places where this word occurs in Qur’an and it was said that God is )i.e., dwells) on the ‘Arsh. You may note that wherever the ‘Arsh is described a significant connection or context is implied. For instance, (57:4):

‫الس َم َاو ِات َو ْالَ ْر َض ِِف ِس تَّ ِة أَ َّاي ٍم ُ َّث ْاس تَ َو ٰى عَ َل‬ َّ ‫ه َُو َّ ِاَّلي َخلَ َق‬ )‫الْ َع ْر ِش (۝‬

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He is He who has created the heavens and the earth and whatever is in-between in six days. Then one may ask what about ‫ ُكن‬-Kun- what does become of the command ‫ون‬ ُ ‫ُكن فَ َي ُك‬

“Be and it is” … it took six days to become! So, you see, whenever the idea of supervised creation or the knowledge of the classification of evolution is sidelined - and efforts are not aimed towards understanding the standpoint of the evolutionary progress that is being discussed here – then there is no choice but to conclude that after six days of hard labor the world was formed. ‫ ُ َّث ْاس َت َو ٰى عَ َل الْ َع ْر ِش‬Thereafter He sat down on the throne! That is how it was understood – the world was formed in six days then the creator sat on the throne. But this matter is taken up at another place,

)‫) ُ َّث ْاس َت َو ٰى عَ َل الْ َع ْر ِش ۚ َّالر ْ َْح ٰـ ُن فَ ْاسأَ ْل ِب ِه َخب ًِْيا(۝‬25:59( Then the Beneficent established Himself on the ‘Arsh so asks about it from one who is well aware; ask its meanings from him who has the Knowledge … the Beneficent was established on the ‘Arsh with the Knowledge of the Cosmos … the Knowledge that He had of it as a Creator. The six days are six steps or six stages in evolution. This is where the Qur’an invites you to ponder upon the fact that it is Knowledge. Do not mention this verse to one who has no knowledge of evolution.

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Six stages…six stages! Have you ever wondered that Qur’an has mentioned six stages repeatedly and the completion happens at the seventh stage … the creation of man! (23:1214)

)‫َولَقَدْ َخلَ ْقنَا ْاَّل َنس َان ِمن ُس َال َ ٍَل ِمن ِطنيٍ (۝‬ ِ )‫ُ َّث َج َع ْلنَا ُه ن ُْطفَ ًة ِِف قَ َرا ٍر َّم ِكنيٍ (۝‬ ‫ُثَّ َخلَ ْقنَا النُّ ْطفَ َة َعلَقَ ًة فَ َخلَ ْقنَا الْ َعلَقَ َة ُمضْ غَ ًة فَ َخلَ ْقنَا الْ ُمضْ غَ َة ِع َظا ًما‬ )‫فَكَ َس ْوًنَ الْ ِع َظا َم لَ ْح ًما ُ َّث أَنشَ أًْنَ ُه َخ ْلقًا أخ ََر (۝‬ 1) Created man from an extract of clay )man’s teenah i.e., the quintessence); 2) as a drop of seed in a safe lodging (Nutfatan); 3) transformed it into a clot of congealed blood )‘Alqatan(; 4( made the clot into a lump )Muzgatan(; 5( then the lump was fashioned with bones )‘izaaman(; and 6( clothed the bones with flesh )Lahman(… the six stages and after these ‫( ُ َّث أَنشَ أًْنَ ُه َخلْقًا أخ ََر‬then We produced it as another creation) --lastly the creation of intellect/ ’Aql 29 marking another 29

While Allamah Rashid Turabi has defined this 7th development as ‘Aql or Intellect, Aqa Mahdi Poya explains the “another creation” in the verse 23:14 to the beginning of human psyche. In the instance of the creation of heavens and earth and everything in between in six days (verse 57:4) it is understood to refer to six stages of the development of the World/Universe; but here the word “days” is metaphorical and refers to another dimension of time known only to the Creator, This is different from the six stages of the creation of a human being starting from the quintessence (genes – teen) to the “another creation” as in verses )23:12-14); obviously there is no mention of days in the case of developmental stages of a human embryo, which is quite another matter compared to the issue of the “evolution of man” in the common usage of the term.

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creation i.e., another man! Therefore, creation was indeed from ‫ كُن‬Kun, but evolution or stages of development are a different matter. The six stages make the foundations of knowledge. Another instance of six stages! (91:1-6),

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬ ‫َوالشَّ ْم ِس َو ُُضَاهَا(۝) َوالْقَ َم ِر ا َذا ت ََالهَا(۝) َوالْنَّ َا ِر ا َذا‬ ِ ِ )‫الس َما ِء َو َما بَ َناهَا(۝‬ َّ ‫َج َّالهَا(۝) َواللَّ ْيلِ ِا َذا ي َ ْغشَ اهَا(۝) َو‬ )‫َو ْ َال ْر ِض َو َما َط َحاهَا(۝‬ It is the beneficence of knowledge… the knowledge that is the outcome of reading the Qur’an with an inward/esoteric correlation… The testimony to the Divine design is exacted at six places. (By) The Sun bears witness with its brilliance; the

Moon is a witness with its shining; the day with its light, the night with its tranquility, the heaven with its vast spans, and the earth with its spread. Further on (91:7-8):

)‫َون َ ْف ٍس َو َما َس َّواهَا(۝) فَأَلْهَ َمهَا فُ ُج َورهَا َوتَ ْق َواهَا(۝‬ By the psyche/soul and Him who perfected it and inspired it with discernment between its vices and virtues. These words recall the final (7th) stage of a human individual. Only when the stages of creation are kept in view, then “evolution” can be understood; there is no attack on the Divine command ‫ ُكن‬: “Be”. Whatever comes to being it is 100

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made so in six stages; clot is converted to a lump, the lump develops bones, and bones are covered with flesh, all by the command Kun. It may be surmised at this juncture that Knowledge requires differentiating or separating the metaphorical from the clear. The contents of the Qur’an include the abrogating/ Nasikh, the abrogated/Mansukh, the Book contains indulgence or permission/ Rukhsat, determination/’Azimat, it contains, past present and the future, stories, and examples. The fields of knowledge it covers are those that are made compulsory for man as long as the world lasts. But who cares to read, who would look into it? (17:85):

)‫َو َما أُوتِ ُيُت ِم َن الْ ِع ْ ِمل ا ََّّل قَ ِل ًيال(۝‬ ِ

The Knowledge given to you is but little. Only some would

know, (3:7):

)‫ُون ِِف الْ ِع ْ ِمل(۝‬ ُ َّ ‫َو َما ي َ ْع َ ُمل تَأْ ِو َ ُيِل ا ََّّل‬ َ ‫اَّلل ۗ َو َّالر ِاَس‬ ِ

And none knows its interpretation except Allāh and them who are firm in Knowledge. Hence the ‘Arsh of the Beneficent is Knowledge and the Rahman is established there, and the Seal of the Prophets is beckoned only there … Yes! That is the Ascension the Mi‘raj. The Messenger is invited to the station of Knowledge so that the Universe is in his sight. The chains of time and space are broken and from that exalted place the Messenger looks 101

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simultaneously at the world as well as the Hereafter too; he is able to behold the Heaven and the Hell. Such is the station of ‫ الْ َع ْر ِش‬al-‘Arsh and you mistook it for the “throne” and sat down (exhausted by your search) thinking that the Prophet was invited on the “throne” to feast upon some delicacies and Heavenly fruits! He is invited to that Station of Knowledge from where the gatekeeper of Paradise/Rizwan is seen, the Angels are seen … the Heaven and the Hell are visible, the Kausar, the Tasneem, the Tuba can be seen; that is the vantage point from where the friends and the enemies are seen clearly, the believers and the hypocrites among them, the monotheists and the polytheists all are clearly spotted … such is the Station of Mi‘raj, the Ascension of the Seal of the Prophets. And at such a juncture, Ali beseeches the Almighty God! 30

َ‫ عَ َل ُم َح َّم ٍد َع ْب ِدك‬،‫ َون ََوا ِمي َب َر ََكتِ َك‬،‫ُشائِ َف َصلَ َواتِ َك‬ َ َ ‫اللَّهُ َّم ْاج َع ْل‬ َ ِ ‫َو َر ُس‬ ‫وِل‬ My Allāh! Send Thy choicest blessings, ‫ َون ََوا ِمي َب َر ََكتِ َك‬endowed with growing favors on Muhammad , Thy servant, and Thy Prophet

،‫َاِت لِ َما َس َب َق‬ ُ ِ ‫ َوالْخ‬،‫الْفَاتِ ُح لِ َما أَغْلَ َق‬ 30

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Who opens the doors closed on Truth, who is the last of those who preceded him31.

‫َوالْ ُم َع ِل ُن الْ َحقَّ ِِبلْ َح ِق‬ And the declarer of truth by truth.

ُ َ‫َواِلَّ ا ِف ُع َجيْش‬ ِ‫ َواِلَّ ا ِم ُغ ُص َو ََّل ُت ْالَضَ الِيل‬، ِ‫ات ْالَ َِب ِطيل‬ And defender against the forces of wrong and he is the one who crushes the onslaughts of misguidance. Further Ali says32,

‫اللَّهُ َّم َوأَعْ َل عَ َل بَ َنا ِء الْ َبانِ َني ِب َنا ِء ِه‬ My Allāh! Exalt his structure or construction over the construct of others. The meanings of ‫ بَ َنا ِء‬Bina’ is construction, structure, and building and ‫ ِبن‬Baani mean founder, originator. Dear friends! I do not complain. And evidently, I am proud that many of my admirers record my speeches hence there is no scope for wrong recording. According to yesterday’s news, there is a directive from the high-ranking ruling elite that the quatrain “Shah hast Husain Badshah hast Husain should not 31

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32

Sharh Nahj Al-Balaghah - Ibn Abi Al-Hadid - Part 6 - Page 138

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be broadcast because it contains the line “Haqqa ke bina-e-la ilah hast Husain and it is presumed that to say “bina-e-la ilah” is ascribing partners to Allāh! Anyhow, since here we are discussing Knowledge and it is a discourse related to Knowledge, I submit that ‫ بَنَا ِء‬Bina’ is different from Baani ‫ِبن‬. It is shameful that the higher-ups do not understand such a small matter and it is a disgrace that the subordinates cannot counter the objection of their superiors. I have presented above the prayer of the Amirul Momineen Ali ,

‫اللَّهُ َّم َوأَعْ َل عَ َل بَ َنا ِء الْ َبانِ َني ِب َنا ِء ِه‬ O, Lord! Heighten the structure of Muhammad over the structures of others. Now, consult the Dictionary for the meanings of ‫ بَ َنا ِء‬it means a structure, framework. The meaning of Bina-e-la-ilah hast Husain or its connotation would be that by his refusal to accept the sovereignty of the falsehood Husain laid the foundation of, and constructed, such a structure that everyone who comes to occupy this structure would spurn every vile power. Some people even doubt that the quatrain under discussion is not by Khawaja Ajmeri33. Possibly it is truly by him, or it may not be. Whatever! Now in this Muharram of the year 1967, 33

Khawaja Moinuddin Hasan Chisti (1139-1233 AD) was a saint of India whose tomb is a place of pilgrimage for the people of the subcontinent.

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so long after the Khawaja has passed away, we are told that this quatrain amounts to Shirk – polytheism. In fact the meaning of the line in dispute is related to the preceding line which reads, “Sar daad”--- offered his head! Why? In the cause of Truth! The full line is “Sar daad na daad dast der dast-eYazid” --- Paid by his life but did not give his hand in the hand of falsehood, did not sanction the sovereignty of the falsehood; this is exactly the exegesis of “la ilah”, that is, not bowing the head to the falsehood. (The full quatrain is as follows).

Although the pagan Arabs were not anymore worshipping any idols … the Habal, Laat, Manaat, Uzza Yarmus, Yarbat, but Husain decided that the Truth is not prepared to agree to the demands of the power-hungry worshipper of falsehood. At this juncture, since we are discussing the topic of knowledge under the title “Qur’an is Knowledge” please see the Holy Qur’an as to how has it used the word ‫ بَ َنا ِء‬Bina’. It is proclaimed that God has created the cosmos and the varied things, and He has, (40:64)

)‫الس َما َء ِبنَا ًء(۝‬ َّ ‫َج َع َل لَ ُ ُُك ْ َال ْر َض قَ َر ًارا َو‬ 105

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Made the earth a resting place and fashioned the heaven (or sky) into such a structure, such a construction as to become a safe shade. The word ‫ بَ َنا ِء‬in Qur’an has the meanings of structure, construction, a shade but ‫ بَنَا ِء‬Bina’ does not cover the meanings of ‫ ِبن‬Baani -- the founder. The quatrain does not say Baani-e-la’ ilah! Please listen carefully! Bina’! ‫!ِبن‬ Bina’-e-la’ ilah “‫ ”انبالاِہل‬means “it is a structure” for/or la ilah. Whose structure, is it? You may ask your poet-philosopher Iqbal. This year the “Iqbal Day” is scheduled for the day of ‘Ashura which falls on 21st of April. Obviously, we also are expected to commemorate … maybe on the 9 th of Muharram or some other day … )surely not on the day of ‘Ashoor!( Anyhow, let us ask Iqbal what he makes out of this Quatrain (Ruba’i(. But the problem with the common trend is that some poems and/or part of someone’s poetry is accepted and some part is brushed aside. Thus, when they recognize Iqbal, they refer only to some part of his poetry and ignore some. Friends! When you agree with Iqbal’s philosophy in general, please accept it on the whole. Iqbal says, ‫اس‬ ‫وچں قحبدراخکووخںغلطیدہ ت‬ ‫اس‬ ‫ت سپانبےئآلہلرگدیہ ت‬

As Husain lost his life covered in blood and dust, it led to restoring the structure of la ilah. It is not only Khawaja 106

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Ajmeri who identifies the structure of la ilah in Karbala, but Iqbal also says the same thing. And what a grand structure it proves to be! The Prophet of Islam selected the land of Ninavah, Ghazibiah, Mariah, Shatte Furat as it was variously called, and decided that a structure would be raised sacrificing his darling offspring there. The flesh and blood of the Prophet that fell at Karbala go into ‫ بَنَا ِء‬the structure of Islam; there is no sense of ‫ بَ َنا ِء‬i.e., the founder in the Ruba‘i; where is polytheism implied here? Some say it expresses a satire on Islam. I say I would think about it! I wonder what appears amiss or unpleasant in the quatrain. Is it against history? Is it merely because Husain’s name is remembered with la ilah! But Iqbal, whom you are commemorating, says a lot more on this subject. He goes far ahead in remembering Karbala! ‫یشک‬ ‫غیتالوچنازایمنریبون ت‬ ِ ‫یشک‬ ‫اببالطوخن ت‬ ِ ‫ازرگارب‬

When Husain drew the sword of la ilah from his scabbard he slit the throats of the gods of falsehood. ‫ونس‬ ‫شقناالاهللبررحصا ت‬ ‫ونس‬ ‫رطسِونعانِ اجنتام ت‬ 107

Quran is Knowledge

Husain wrote down the kalamah/the testimony of faith in the desolation of Karbala. If you truly want to see the satire, read the last line that proclaims, ‘thus handed down the ruling on the means of salvation for us’; now this salvation has become our destination. Such is the premise of Iqbal; concurrence is not binding. I need only to narrate it. Drew the sword of la and engraved the mark of illa l’lah, hence: ‫اس‬ ‫سپانبیالالهرگدیه ت‬

If the structure of la ilah is standing today, it is because of him. Now it is the present era that obviously is not the era of Khawaja Ajmeri and it is difficult to prove one way or the other if the quatrain discussed above is by him or not. However, some learned people who have done research on this and claim to be towering scholars in their own right insist that the Ruba‘i discussed above is not by Khawaja Moinuddin Hasan Chisty. On the other hand, in my opinion, whoever said this, he said it with knowledge; and none accepts knowledge other than knowledge itself. It is as simple as that … only knowledge accepts knowledge. Now if the authority decides not to broadcast the Ruba’i, there are several such things that are denied broadcasting. There are many beliefs and a great deal of knowledge that is not transmitted. Does it mean that if the propagation and broadcasting are stopped, then the attempts of erasing this quatrain from the heart of 108

Qur’an is Knowledge – Majlis 4

the people is successful? I fail to understand what such attempts mean. Anyhow it would be better for the ruling elite to reconsider this issue but there is no compulsion. We too are not habituated to quoting this Ruba‘i repeatedly; there are many specifics that are more urgent. I was forced to comment because if the same thing is said about some leader that has protected the honor of la ilaha illa l’lah it would not have hurt anyone’s feelings in Pakistan; however, the same honor attributed to the Household of Muhammad is disagreeable to them. This plain truth is worth reflecting upon and it is also being recorded for posterity. Wherever you go people raise slogans for their leaders, “Long Live! – Long Live!” until they become hoarse. But if you ask them to send Durood they are barely audible. In other words, long life is beseeched for them who are in reality dead but for them whose existence is always felt there, there is hardly any fervor despite Allāh’s command, “Allāh and His angels send blessings, therefore, O believers you too do not lax in it”. This, by the way, is a minor example and if my talk is branded as satire let it be so, I do not care. Anyhow it has become our second nature to send Durood on Muhammad and Aal-e-Muhammad. If this is a satire, I shall ask what about the arrow that pierced the neck of a 6-month baby … is it not a satire on humanity … is it not an irony? Why (does the word) ignore history? 109

Quran is Knowledge

Possibly, in the proceedings of the martyrdom of Husain , there may be many facts that may appear to you as exaggerations of the narrators. But this chapter in the chronicles of the assassination of the monarch of the religion, the sacrifice of a baby presented by Umme Rabab , is no less calamitous than a doomsday.

‫ئ‬

‫گ‬ ‫نِتےبزباینرہ ت‬ ‫زبا ت‬ ‫ےتہکےتہکوتہ ت‬ ‫ئ‬ ‫گ‬ ‫ئگارغصاہکینرہ ت‬ ‫س ت‬ ‫ریتاہکرک ت‬ Despite the speechlessness, the helpless thirst of Asghar was telling its own tale; an arrow made him sleep forever but his story survives. What is your opinion about that arrow? Is it not a matter of shame, a slap on the face of mankind? Young men faced the enemy and were killed; what was the crime of a baby? May those having children of their own, please listen patiently. Today, on the 4th of Muharram I am talking about the sacrifice offered by Umme Rabab . I want you to listen attentively. How old was Ali Asghar in Karbala? Departing from Madinah on 28th Rajab the year 60 A.H., he was just 14 days old. At Karbala, he was a 6-month baby when every child is the apple of the eye of a mother, and she watches lovingly at her baby’s smile. A child of this tender age could get neither 110

Qur’an is Knowledge – Majlis 4

milk nor water. Mother’s milk had dried up and the supply of water was stopped. A time approached in Karbala when Husain was left alone. He raised his voice, “Is there anyone to help me?” Sounds of wailing emerged from the tents. Husain entered and exclaimed, why were they crying while he was still alive! The ladies replied they were suffering quietly with utmost patience. But hearing the call for help by the Imam the baby had thrown himself off the cradle. Husain went to the cradle. Asghar stretched his hands at the father, conveying mutely to the Imam that he offers himself for assisting his besieged father. The Father took the baby in his arms and asked the mother, “Umme Rabab! Do you mind if I take away the baby?” She said, “O Master! You are our Chief, do as you will”. He said, “Rabab! Your child is thirsty; I shall try! Maybe they may allow some water for this tiny baby.” She said, as you please.” She hurried to get a coverlet and asked the Imam to wrap Asghar as the sun was too hot outside. Husain covered the baby under his own cloak and Asghar departed from the camp. After a while, Umme Kulsoom heard someone was calling for her. She reached the entrance of her tent and found Imam waiting outside. He asked her, “Where is Rabab?” Umme Kulsoom replied, “Rabab is here standing by my side”. 111

Quran is Knowledge

Husain exclaimed, “Rabab! Look what has befallen us”. Rabab came out and saw that Husain was standing motionless with a bowed head. Rabab had seen the face of her husband after the Shahadat of Ali Akbar , she had observed him bringing the corpse of Qasim , and she had seen him after the martyrdom of Abbas . But now she found that the face of Husain was covered with blood. The mother understood instantly, it is the blood of her baby. Husain implored Umme Rabab, “Rabab! Tell me who am I?” She begged to pardon, “My Chief, you are Allāh’s proof on earth, the Imam of the times!” He said, “Rabab! Would you observe patience! Rabab! I had taken your baby to quench his thirst; I asked for water, but no one cared to give him some water.” Umme Rabab stretched her hands and took away the little body.

112

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Qur’an is Knowledge – Majlis 5

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬ )‫مح (۝) ت َ ِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ ‫ِك َت‬ َ ‫اب فُ ِصل َ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعل َ ُم‬ )‫ون(۝‬ َ ‫ب َِش ًْيا َون َ ِذ ًيرا فَأَع َْر َض أَ ْك َ َُث ُ ْه فَه ُْم ََّل ي َْس َم ُع‬ This is the continuation of the discourse entitled “Qur’an is Knowledge”. Without any attempt to fake politeness and humility, I would say that if you preserve whatever is being said it would be a precious asset and help you progress further in your contemplations. Qur’an is Knowledge and it is a broad umbrella sheltering the origins and the ends of Knowledge, the place of ultimate refuge and return, the like of which is not found anywhere else. The Beneficent has bestowed Knowledge and this Knowledge was bestowed upon every Teacher of mankind (i.e., the Prophets). And all the teachers of humanity were selected only when the Creator of man, in His absolute Mercy,

Quran is Knowledge

bestowed upon a Teacher that knowledge which was needed for men (at any particular stage). Thus, first of all , (2:31),

)‫َو َع َّ َمل أ َد َم ْ َال ْ َْسا َء َُكَّهَا(۝‬ Adam was given the Knowledge of names! Then Nuh was granted his codex and bestowed with Knowledge; the Prophets, those who have strong will, self-determination, act decisively, and observe patience and perseverance ( ‫ )أُ ْولُو ْا ألْ َع ْز ِم‬or those who are not considered to be in this elite group, all were bestowed with Knowledge; and it was a general pointer for all the people that, (44:32),

)‫َولَقَ ِد اخ َ َْْتًنَ ُ ْه عَ َ ٰل ِع ْ ٍمل عَ َل الْ َعالَ ِم َني(۝‬ Indeed, when We selected the Prophets from all the world, it was only based on knowledge. No one is given eminence without knowledge; without it, none is appointed as a Teacher to mankind and the important function of guidance is not delegated to anyone who is lacking in knowledge. And then, for the sake of the propagation of knowledge of Divinity, if a demonstration of some material knowledge in the form of a sign, miracle, or marvel, was necessary, that too was given to the Prophets, for instance, Nuh . As the advent of the Flood was approaching there arose an urgency to know how to make a boat. Nuh received that knowledge; Nuh heard a voice, (11:37), 114

Qur’an is Knowledge – Majlis 5

َ ْ ‫َو ْاصنَع ِ الْ ُف‬ )‫كل ِبأَ ْع ُينِنَا(۝‬ In Our presence (eyes) and according to our revelations pursue the art of building a boat. Similarly, Dawood required to know the craft of making arms and armors, after getting the knowledge from the close quarters of God, and hence, (21:80),

)‫َوعَلَّ ْمنَا ُه َصنْ َع َة لَ ُب ٍوس(۝‬ We taught him the making of armor. Thus, whatever knowledge was needed for the protection of his people in the battlefield, it was given to Dawood. It is said about Hazrat Yusuf that, (12:6),

ِ ‫َويُ َعلِ ُم َك ِمن تَأْوِيلِ ْالَ َحا ِد‬ )‫يث(۝‬ We taught you the interpretation of dreams … Yusuf was given the knowledge of explaining any dream or narration by providing its esoteric meanings. So that when the fellow prisoners in the jail ask, he would interpret their dreams and its manifestation in due course; this would itself constitute a miracle! We bestowed knowledge to Musa and gave him the slabs (tablets) with Torah inscribed thereon. When Musa prays, (20:25),

)‫اُش ْح ِل َصدْ ِري(۝‬ َ ْ ‫قَا َل َر ِب‬ 115

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O Lord! Expand my breast for me (in receiving knowledge). Musa was given the happy tidings, (20:36)

َ ِ‫قَا َل قَدْ أُوت‬ )‫وَس(۝‬ ٰ َ ‫يت ُس ْؤ َ َِل َاي ُم‬ We have granted your request O Musa! And ‘Isa )Jesus( is also bestowed with knowledge , (5:110),

‫اَّلل َاي ِع َيَس ابْ َن َم ْر َ ََي ْاذ ُك ْر نِ ْع َم ِِت عَلَ ْي َك َوعَ َ ٰل َو ِ َاِلتِ َك ا ْذ‬ ُ َّ ‫ا ْذ قَا َل‬ ِ ِ )‫أَيَّدت َُّك ب ُِرو ِح الْقُدُ ِس ُت َ َِك ُم النَّ َاس ِِف الْ َمهْ ِد َوكَه ًْال ۖ (۝‬ O ‘Isa son of Maryam, remember my blessings upon you and your mother … and We strengthened you with the Holy Spirit

)‫اب َوالْ ِح ْْكَ َة َوالتَّ ْو َرا َة َو ْاَّلجنِيلَ(۝‬ َ َ‫َوا ْذ عَلَّ ْمتُ َك الْ ِكت‬ ِ ِ

and when We taught you the Book and the wisdom, the Torah and the Injeel. However, for Khizr it is stated clearly, (18:65)

)‫َوعَلَّ ْمنَا ُه ِمن َّ ُِلًنَّ ِع ْل ًما(۝‬ We gave him knowledge from Our own (presence). The knowledge that is given from the closest quarters of the divine is called ‘Ilm-e-ladunni. Then it is revealed in Surah Namal, (27:15),

)‫َولَقَدْ أتَيْنَا د َُاوو َد َو ُسلَ ْي َم َان ِع ْل ًما(۝‬ 116

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Hazrat Dawood and Sulaiman were given knowledge ; and to produce a miracle through Sulaiman, (27:16),

َّ ‫عُلِ ْم َنا َم ِنط َق‬ )‫الط ْ ِْي(۝‬ We taught him the language of birds. Hazrat Sulaiman was able to know what the birds were talking about. Asif ibn Barqiyyah was the Vizier and deputy of Sulaiman, (27:40)

)‫اب(۝‬ ِ ‫قَا َل َّ ِاَّلي ِعندَ ُه ِع ْ ٌمل ِم َن الْ ِك َت‬ Who was given knowledge of part of (or from) the Book . Time is not a stipulation as to when this knowledge is given, that it would be only after 20 or 32, or 40 years; some are given the knowledge while in the cradle. When people questioned Maryam, she pointed to the cradle… ask the child! (19:29):

)‫قَالُوا كَ ْي َف ُن َ َِك ُم َمن ََك َن ِِف الْ َمهْ ِد َص ِب ًّيا(۝‬ Some of them objected, how can he talk who is just a baby lolling in the cradle. The child in the cradle replied, (19:30),

ِ َّ ُ‫ا ِن َع ْبد‬ )‫اب َو َج َعلَ ِِن ن َ ِبيًّا(۝‬ َ َ‫اَّلل أَتَ ِ َن الْ ِكت‬ ِ

Indeed, I am a slave of God; I am given the Book and made a prophet; the bestowal of prophethood/Nabuwah is news and news is delivered through Revelation/Wahi. Where Prophetship is assigned, knowledge is bestowed. Nabuwah is 117

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news, and news comes through Revelation/Wahi, and where Wahi descends Knowledge arrives. Knowledge is connected with Nabuwah. Hazrat Isma‘il is granted the ability of judgment even from childhood34. Therefore, how could He, the Creator who bestowed knowledge to all the prophets, neglect the Seal of the Prophets?

)‫َّالر ْ َْح ٰـ ُن(۝) عَ َّ َمل الْقُ ْرأ َن(۝) َخلَ َق ْاَّل َنس َان(۝‬ ِ

First of all, the Beneficent bestowed the Knowledge of the Qur’an and then created man35. The Knowledge of the Qur’an is Revelation; bestowed the Knowledge of the Qur’an to someone who then created Man. At whatever juncture this Qur’anic Knowledge was given, the existent bestowed with it was a knowledgeable existent. If this Knowledge was bestowed in childhood, the person was learned in childhood; if he was given Knowledge at the age of eight, he was knowledgeable at eight. The world believes that he became a Prophet when he was forty years. However, if the Knowledge of the Qur’an was given before he was created 34 This is an allusion to Isma‘il a.s. that when he was still a boy he agrees spontaneously

with God’s command for his sacrifice that was conveyed to his father Hazrat Ibrahim in a dream, (37:102). 35 It was Noor-e-Muhammadi / the Light of Muhammad but for which the world would not have been created. And it was this Noor, the quiddity of Muhammad that was bestowed with Knowledge/Qur’an. Adam was created later, and he was given the knowledge of names.

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(‫ َخلَ َق ْاَّل َنس َان‬: ‫ ;) َع َّ َمل الْقُ ْرأ َن‬then, was it when he was in the womb ِ of his mother, in the backbone of the father, was it while he was in the seed of the forefathers, or in the purified wombs of the respective mothers? Or was it since when Adam was yet to be fashioned? The Prophet said36:

‫ُكنْ ُت ن َ ِبيِِا َوأ َد َم بَ ْ َني اَلْ َما ِء َواَلْ ِط ْ ِني‬ I was a prophet when Adam was yet in (the mix of) clay and water. Therefore, we know, that, ‫ َّالر ْ َْح ٰـ ُن عَ َّ َمل الْقُ ْرأ َن‬. First, Knowledge is given then, the being of Muhammad is created. Knowledge accompanies the Prophethood /Nabuwah, and the Nabuwah was there when Adam was still in the water and clay. Outwardly, the Revelation / Wahi were received when the Prophet was forty. He was bestowed with the Knowledge of the Book for which it is proclaimed, (16:89)

ِ ُ ِ‫تِ ْب َياًنً ل‬ )‫َش ٍء(۝‬ َْ ‫ك‬ Everything is described in it clearly . All the Knowledge from the first to the last is included in it. The legislative rulings in the Book has concessions (‫)الرخصة‬37, and determination (‫;)العزمية‬ 36

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37 Editor’s Note: Rukhṣat (Arabic ‫رخْص ٌة‬, concession, alleviation, facilitation, permission)

َ ُ is a technical term in the discipline of uṣūl al-fiqh in Islamic law that is mostly applied on Ibadah. It is a special dispensation from performing an obligatory act or from submitting to a prohibition, because of a mitigating circumstance )ʿudhr(.

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it contains the abrogating and abrogated, the allegorical verses and the clear ones; it includes precepts and admonitory warnings, it narrates tales, covers the past, the present, and the future; everything is covered by this Book and the Prophet was given the Knowledge of this Book, and that Book is today in our hands. And the Book is inviting the seekers and searchers of Knowledge, to look into it intently, after obtaining knowledge from the threshold from where it should be acquired. There is freshness and life in it, there is no oldness and decadence; it is wrong to say that it contains the myths of the ancients provided one wants to benefit from it. Seeing the transitory progress and wonderful industrialization of the world man should not lose heart and develop pessimism or cynicism saying now what is there in the Qur’an? O you! Who recites the Qur’an regularly, if you understand the challenge of the Qur’an and know the specific instances where it dares everyone, at least now, put across those challenges to the developing minds and tell them how Qur’an addresses the mankind and let them gauge to what extent it Permission of this kind, which is found in the Qur’an is the permission to eat prohibited food in cases of emergency to avoid the death of hunger, and the recommendation to use sand instead of water for cleaning for salah tayammum. Other permissions are based on sayings of the Prophet Muhammad (saw), like concealing own’s faith to save one’s life. The opposite of rukhṣa is ʿAzīma )‫ َع ِزميَ ٌة‬, request) which means the request to observe the duty without consideration of any obstacles.

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can offer Knowledge. Please listen most attentively; I am proceeding towards some finale. How far mankind has advanced … conquered Space, established space stations and dwelling places there, man is controlling the wind, landed on the Moon, surveyed the planets, explored every bit of earth, subjugated the rivers and overpowered the atmosphere, and manufactured huge aircraft. In short, while man has gained mastery over many natural principles, listen to the challenge of Qur’an … O People! )22:73(

)‫ُض َب َمثَ ٌل فَ ْاس تَ ِم ُعوا َ َُل (۝‬ ِ ُ Listen to a similitude coined for you,

ِ َّ ‫ُون‬ )‫اَّلل (۝‬ ِ ‫ُون ِمن د‬ َ ‫ا َّن َّ ِاَّل َين تَدْ ع‬ ِ

Surely those on whom you call besides Allāh, ِ َّ ‫ُون‬ )‫اَّلل لَن َ َْيلُقُوا ُذ َِب ًِب(۝‬ ِ ‫ُون ِمن د‬ َ ‫ا َّن َّ ِاَّل َين تَدْ ع‬ ِ Can never create a fly … all kinds of aircraft are made, man builds a residence in space and lives there, but ‫ لَن َ َْيلُقُوا ُذ َِب ًِب‬he cannot create a fly. However, first of all, man needs to understand the difference between creation and craft. Despite all the contemporary progress, he cannot create a fly.

)‫َولَ ِو ْاجتَ َم ُعوا ََلُ(۝‬

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Even if they rallied38 to do so. If all the people of the world joined their heads, they cannot even create a fly. Leave alone its creation, they are so helpless that,

)‫َوان ي َْس ُلْبْ ُ ُم ا َُّّل َِب ُب َشيْئًا(۝‬ ِ

If a fly took away something from them … if the fly flies away taking a bounty from their dining table … ‫ ََّّل ي َْستَن ِق ُذو ُه ِمنْ ُه‬they cannot recover that from it …

َّ ‫ضَ ُع َف‬ )‫وب(۝‬ ُ ‫الطالِ ُب َوالْ َم ْط ُل‬ Feeble is the seeker and the sought39. While the fly is indeed frail, even those who are proud of their great industries are also powerless. They cannot create a fly; only a small living thing but it has consciousness along with the senses of sight and hearing; the biologists know the details of the wonderful faculties present in this seemingly petty creature. Eating and absorbing whatever it eats, reproducing and maintaining its kind, taking rest, and exploring the surroundings … is there any creator (of even a fly) other than God? Thus declares the Qur’an, this is Qur’an, this is Knowledge. Now listen to the Man of Knowledge; Ali , the scholarly man, a conversant of the Book, is addressing from the pulpit of Kufah. He reminds 38

It includes all those whom man calls gods and also all the men put together.

39 This again includes the man who cannot create a fly and also all the false gods whom

man worships … Feeble are the man the seeker and his sought deities.

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us that although Allāh has created all kinds of things remember that,

َ ‫َولَي َْس فَنَا ُء اَِلُّ ن َيا بَ َعدَ ِا ْبتِدَ ا ِعهَا ِبأَ ْ َْع َب ِم ْن ِانْشَ اِئِ َا‬

40‫َْتا ِعهَا‬ َ ِ ‫واَخ‬

The extinction of the world, the instantaneous obliteration of the world, the al-Qiyamah, is not more surprising than the creation or origination of the earth. Please try to comprehend this discourse; you wonder how Doomsday could take place; in the first place, you should wonder about the formation or origination of the world. Indeed, the end of the world is not more astonishing than its creation. Further on Ali says if the entire world gathers …

‫لَ ِو اَ ْجتَ َم َع َ ُِج ْي ُع َحيَ َواَّنِ َا ِم ْن َط ْ ِْيهَا َوّبَ َ َائِ ِمهَا‬ ‫َوأ ْص َن ِاف أ ْس َنا ِخهَا َوأَ ْجنَ ِاسهَا‬ Even if all the animals of the earth whether birds or beasts, and all the species of cattle and grazing quadrupeds and even if all kinds of living beings combine:

‫َو ُمتَبَ ِ َّل ِة أُ َم ِمهَا َوأَ ْك َي ِاسهَا عَ ٰل ا ْحدَ ِاث بَ ُعوضَ ٍة‬ ِ

And all the dull people and the wise ones join hands, to bring about (the creation of) a mosquito.

40

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Quran is Knowledge

‫َما قَدَ َر ُت عَ َ ٰل ا ْحدَ اِثِ َا‬ ِ

They would never have the power to create a mosquito. While they cannot create a mosquito, they cannot make it extinct too. It is just a minor point to note that Qur’an gave the similitude of a fly and in the sermon, Amirul Momineen gives the example of a mosquito. Further, even as you talk of developing great minds or intellects, you may please look into Qur’an, Surah Namal, )27:18(,

)‫َح َّ َٰت ا َذا أَت َْوا َع َ ٰل َوا ِد النَّ ْملِ (۝‬ ِ

When Sulaiman and his soldiers reached a valley populated with ants, ٌ‫ قَالَ ْت نَ ْم َل‬one of the ants said,

‫َاي أَُّيُّ َا النَّ ْم ُل ا ْد ُخ ُلوا َم َسا ِكنَ ُ ُْك ََّل َ ُْي ِط َمنَّ ُ ُْك ُسلَ ْي َم ُان َو ُجنُو ُد ُه َو ُ ْه ََّل‬ )‫ون(۝‬ َ ‫ي َْش ُع ُر‬ O ants! Get back into your houses lest Sulaiman and his entourage crush you unknowingly. ‫ون‬ َ ‫ َو ُ ْه ََّل يَشْ ُع ُر‬Because they are not conscious of you… in other words while talking about Sulaiman Qur’an is also hinting about the intellect of ants. In another sermon Amirul Momineen is speaking about the intelligence of ants; how they make its dwellings, how it forms its community, and how does it collect its food? In which season it toils, and for which season it saves and stores and how does it cure itself? The sermon starts with, 124

Qur’an is Knowledge – Majlis 5

َ ْ ‫اَن َْظ ُروا ا َىل اَلنَّ ْم َ ِل ِِف ِصغَ ِر ُجث َّْتِ َا َولَ َطافَ ِة‬

41‫َهيئَْتِ ا‬

Observe the ant, and look at its tiny form … the sermon goes on to describe the limbs and organs of the ant and concludes:

ُ َ َّ‫ َما َدل َّ ْت َك اَِل‬،‫ُضبْ َت ِِف َم َذا ِه ِب ِف ْك ِركَ لِتَ ْب ُل َغ غَ َاايتِ ِه‬ ‫َّلَل‬ َ َ ‫َولَو‬ If you get engrossed contemplating with the help of all the schools of thought, to arrive at the end (of all creation) it will not lead you anywhere,

‫اَّلَّ عَ ٰل أَ َّن فَا ِط َر اَلنَّ ْم َ ُل ه َُو فَا ِط ُر اَلنَّخ َ ِْل‬ Except that the Originator (Creator) of the ant and the datepalm are One (and the same).

‫َوالث َّ ِقي ُل َوالْ َخ ِف ُيف َوالْقَ ِو ُّي َوالضَّ ِع ُيف ِِف َخ ْل ِق ِه ا ََّّل َس َوا ًء‬ ِ

Finally, Ali says, in Allāh’s creation, the heavy and the light, the strong, the weak are all equal. Thus, we find that wherever Qur’an poses a challenge, that challenge stands even today, and no one could claim that he could create anything in the true sense of the word. And seeing the expounding presented by the man who knows and is conversant with the Book, the world cannot help but wonder that there was no biologist or any scientist at that time 41

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who could have written a book “The Ant” giving his theories on the community of ants; but Ali , addressing from the pulpit of Kufah, gave such a Khutbah (sermon) that it appears as if the speaker has spent a lifetime in the microscopic study of the ants. The point is that Knowledge accompanies Imam Ali and in a word, where this Knowledge comes down, it turns into testimony. And where knowledge becomes the testimony, a man testifies with truth… as I said the day before yesterday…

‫أَ ْشهَدُ أَن َّ ُه َعدْ ٌل َعدَ َل َو ُح ُْكٌ فَ ْص ٌل‬ Ali bears testimony that God is the Absolute Judge, He judges (separating) right from wrong.

‫وَل‬ ُ ُ ‫َوأَ ْشهَدُ أَ َّن ُم َح َّمدًا َع ْبدُ ُه َو َر ُس‬ I stand witness that Muhammad is His slave and His messenger, ‫ َو َس ِيدُ ِع َبا ِد ِه‬and he is the Leader of all His slaves. This testimony is possible only with knowledge. There are millions of people who pronounce ‫ أَ ْشهَدُ أَ َّن ُم َح َّمدًا َع ْبدُ ُه‬but how many are having knowledge? Let us understand this in the light of the Qur’an, God is witness that He is One … God, who is Absolute Knowledge, He who has bestowed Knowledge to the Prophets, (3:18),

)‫َشهِدَ أ َّ َُّلل أَنَّهُۥ ََّل الَ ٰـ َه ا ََّّل ه َُو َوألْ َملَ ٰـئِكَ ُة َوأُ ۟ولُو ۟ا ألْ ِع ْ ِمل قَائِ ًۢما بِألْ ِق ْسطِ (۝‬ ِ ِ 126

Qur’an is Knowledge – Majlis 5

Allāh is witness that He is One and the angels give testimony and those who have Knowledge and are firm in justice … What is the testimony of the People of Knowledge … that God is One. How many among the people professing the faith are truly men of knowledge? Is the testimony from anyone other than the people of knowledge acceptable? Should I accept from each and every one who recites the Kalamah (the testimony of faith) if he points out to me this is monotheism and this is polytheism? How can I accept what they say despite knowing they are ignorant …knowing that they - who bear the testimony - are without knowledge?

‫َشهِدَ أ َّ َُّلل أَنَّهُۥ ََّل الَ ٰـ َه ا ََّّل ه َُو َوألْ َملَ ٰـئِكَ ُة‬ ِ ِ

Allāh bears witness there is no god except Him and so do the angels,

ِ‫َوأُ ۟ولُو ۟ا ألْ ِع ْ ِمل قَائِ ًۢما بِألْ ِق ْسط‬ And those who possess Knowledge and maintain justice! Who are those who possess Knowledge? They are Adam, Nuh, Ibrahim, Musa, ‘Isa, Khizr, and Muhammad of Arabia; the possessors of knowledge bear testimony that God is One. When the people of knowledge say ‫ َا ْشهَدُ َان ل ِا ٰ ََل ِا ََّّل ٰ ِاَّلل‬they have the authority to say what belief in One God means and what is ascribing partners to Him. We cannot authorize all and sundry to pass such judgment about us once they hear some word, or the other uttered by us, or seeing some word in a quatrain or an 127

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elegy judging it as Shirk (ascribing partners to Allāh)! I have taken some time to explain this issue; I was challenging your thinking powers. Do you accept my challenge, would you respond to it? Remember, testimony is not accepted by people who have no knowledge. The testimony of a man lacking knowledge is his personal testimony, a testimony for his own self. But to impose this testimony on others has no meaning. Why should I accept it? Because affirming ‫“ َا ْشهَدُ َان ل ِا ٰ ََل ِا ََّّل ٰ ِاَّلل‬I witness that there is no Divinity except Allāh” requires a man who possesses Knowledge. On top of it, another condition is implied, he should establish justice, ِ‫ َوأُ ۟ولُو ۟ا ألْ ِع ْ ِمل قَائِ ًۢما بِألْ ِق ْسط‬. Hence, he who possesses Knowledge would be the maintainer of justice and so he stands witness! ‫ َأ ْشهَدُ َأنَّ ُه َعدْ ٌل َعدَ َل‬I bear testimony that He is the Absolute Judge; He has rendered justice and has placed everything in its rightful place. ‫ َو ُح ْ ٌُك َف ْص ٌل‬And His judgment separates (the good and evil). ‫ َو َأ ْشهَدُ َأ َّن ُم َح َّمدً ا َع ْبدُ ُه‬And I am a witness that Muhammad is God’s slave. Who is bearing the testimony? He is the man with the Knowledge of Qur’an. The Holy Qur’an confirms so, “O Prophet! You have two witnesses”, )13:43(,

)‫اب(۝‬ ِ َ‫قُ ْل كَفَ ٰى ِِب َّ َِّلل َشهِيدًا بَي ِِْن َوبَيْنَ ُ ُْك َو َم ْن ِعندَ ُه ِع ْ ُمل الْ ِكت‬ Say O Messenger! Allāh suffices as a witness between me and you and he who possesses the Knowledge of the Book. It means one witness for the Apostle is Allāh and one is he who 128

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has the knowledge of the Book. Please pay utmost attention. How does Allāh bear testimony of Muhammad ? Please, once again I beg you to listen attentively; this is an important speech by me. What is Allāh’s testimony? It is through a Revelation/ Wahi; it is nothing but Qur’an. That means Qur’an is Muhammad’s witness. Now, who is the second witness? … He is he who is always with the Qur’an so much so that it is difficult to distinguish whether this is better or that is better!42 On these words, we may be admonished that I have called him Qur’an, and that is Shirk! I am stunned by this blame; what shall I tell you? When ignorance roams around breaking its bounds, a man loses control of his tongue, his mind, and thinking ability; only one sentence is remembered … “this is polytheism (Shirk)”, “this is disbelief” … Those who pronounce this judgment know neither the definition of Shirk nor the meanings of Kufr. And if someone pronounces this judgment on his own that “it is polytheism” and in fact it is not so then it means he has given his ruling against the judgment of the Prophet . The times will decide who is a polytheist. I have uttered these sentences with extreme brevity. The verse I have quoted above, (13:43), is very important.

42

He is the Qur’an-e Natiq; he is the living Qur’an.

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)‫اب(۝‬ ِ َ‫قُ ْل كَفَ ٰى ِِب َّ َِّلل َشهِيدًا بَي ِِْن َوبَيْنَ ُ ُْك َو َم ْن ِعندَ ُه ِع ْ ُمل الْ ِكت‬ Say O Messenger! Allāh is my witness, and he is the witness who bears the Knowledge of the Book. The testimony of God is represented by the Book and the second testimony is obtained from him who has the knowledge of the Book ‘Aalim-e-Kitab. Hence the inevitable conclusion is that as long ِ َّ ‫ول‬ ُ ‫أَ ْشهَدُ أَ َّن ُم َح َّمدً ا َر ُس‬ as the Shahadah pronouncement ‫اَّلل‬ continues in the world until then the two testimonies, (as attested by Qur’an( would persist together. This is a very subtle stage of our discourse. As long as the topic of testimony continues to be discussed in the world … that Muhammad is Allāh’s Messenger … two witnesses are bound to remain; one is the Qur’an, the Book, that is the representative of the Divine Will, which is the Reality of the Divine Revelation, and the second witness is the cognizant ‘Aalim of Qur’an, who goes on proclaiming in every period and each era that this Qur’an is true and that Prophethood is true; the Qur’an is correct, the Messenger is correct. When these two testimonies, i.e., the Book and he who has knowledge of the Book combine, they proclaim.

‫وَل َو َس ِيدُ ِع َبا ِد ِه‬ ُ ُ ‫أَ َّن ُم َح َّمدًا َع ْبدُ ُه َو َر ُس‬ Muhammad is God’s slave and the Chief of the slaves of Allāh. Further on, Ali declares, 130

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‫اَّلل الْ َخلْ َق فَ َرقَتَ ْ ِني َج َع َ ُِل ِِف خ ْ َِْي ِ َِها‬ ُ َّ َ‫ُ ََّك َما ن َ ْسخ‬ Whenever God the High and Sublime divided the people of any generation, Muhammad of Arabia was placed in that part of the lineage where there was purity, righteousness, and holiness and his lineage was averted from any contact with evil. Ali bears testimony,

‫ُض َب ِفي ِه فَاجِ ٌر‬ َ َ ‫لَ ْم ي َْسه َْم ِفي ِه عَا ِه ٌر َو ََّل‬ Among his ancestors and his forefathers, none was an evildoer or a sinner. This testimony is from him who has the Knowledge of the Qur’an. On the other hand, those who profess faith (by pronouncing the Kalimah) sometimes consider that the Prophet was an ignorant man and sometimes say that his forefathers were disbelievers. They obviously did not care to reflect (barring some who did ponder). Ali bears testimony that the lineage of the Prophet is unsullied, ‫ لَ ْم ي َْسهَ ْم ِفي ِه عَا ِه ٌر‬in his family tree none was an evildoer and ‫ُض َب ِفي ِه فَا ِج ٌر‬ َ َ ‫ َو ََّل‬none was a sinner. Qur’an attests to what Ali has said. Fakhruddin Razi says that the purity of the Prophet’s lineage is proved by the verses, )26:217-219),

)‫َوت ََو َّ ُْك عَ َل ألْ َع ِزي ِز أ َّلر ِح ِي(۝‬ Here the Prophet is addressed, “O Friend!” Put your trust in the Almighty, the Merciful, 131

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)‫أ َّ َِّلى َي َ ىٰر َك ِح َني تَقُو ُم(۝‬ Who sees you when you stand and

)‫َوتَقَلُّ َب َك ِِف أ َّلس ٰـجِ ِد َين(۝‬ When you return again and again among those who prostrate. ‫ َوتَقَلُّ َب َك ِِف أ َّلس ٰـجِ ِد َين‬, Fakhruddin Razi expounds that as long as this verse persists, the father of the prophet was faithful, his grandfather was a Momin (Faithful) and all his forefathers were also those who believed, all were those who prostrated to Allāh. -- ‫ ِح َني تَقُو ُم‬-- when you stand may also mean when he takes active charge of Prophethood. ‫… َوتَقَلُّ َب َك ِِف أ َّلس ٰـجِ ِد َين‬ And when you were appearing repeatedly with those who were prostrating. Your effulgence/ Noor was present in the forehead of Adam , in the forehead of Nuh , in the forehead of Ibrahim , and similarly in the forehead of Abdul Muttalib and Abdullah , then all of them were chaste and pure. This is as far as Fakhruddin Razi says the meaning of ‫َوتَقَلُّبَ َك‬ ‫ ِِف أ َّلس ٰـجِ ِد َين‬is that the forefathers of the Prophet were pure. But I want to proceed beyond this conclusion. If the Reality of Muhammad goes beyond the worldly time of the Prophet, the same chastity and purity have to continue in those members of his progeny who are the carriers of his Reality. So, in whomsoever, this Reality proceeds it would have the same chastity and cleanliness. If this Reality of 132

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Muhammad continues until the Last Day, then surely there has to be a forehead shining with the same effulgence, the same Light or Noor. The era of the ancestral lineage of the Prophet is over. Now his Noor has to be protected to fulfill the duty of guidance. One after the other the representatives of one of the two precious things (Thaqalayn) will undertake the work of guidance. Hence just as the past of the Prophet is purified the future is also Tahir / Pure or without blemish of any kind. The cycle of returning in the foreheads of Saajideen ‫َوتَقَلُّبَ َك ِِف أ َّلس ٰـجِ ِد َين‬ continues whether it is the turn of Imam Zainul Abideen or Imam Jafar as-Sadiq or presently, the Imam al-‘Asr . This chain would lead with Knowledge and wherever the Noor /Light persists in the form of Knowledge, the Purity and chastity would also persist. Dear friends! If these matters are not grasped by your understanding, you may blame us as you like and talk about whatever you want to talk about. Anyhow, the moment arrived on the Day of ‘Ashura, 10th of Muharram that Hussain ibn Ali has to declare, “O Allāh! You be the witness that I am sending this young man in Your presence who resembled Your messenger in manners, looks, and in speech… O, Allāh! Be my witness.” Thus, Husain who was the Light /Noor in the sacred backbones and pure 133

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wombs dispatches to the battlefield a look-alike of the Messenger. From the 5th of Muharram, we traditionally start the remembrance of the assassination of members of Bani Hasham. On the day of ‘Ashoor when the companions of the Imam had met with their martyrdom, the blood relations became restless to seek permission to proceed to the battleground. Abbas wanted to go, and Qasim ibn Hasan wanted to proceed first, but Husain looked at his son. He said, Taqaddam Waladi, “O My Son! Take the lead”. Ali Akbar! Now you proceed. Hearing this Ali Akbar felt elated and kissed the feet of his father. The father embraced the son and said, “I give you the permission, but go and seek the permission of your aunt Zainab who raised you. However, she may not accord you the permission hence I will come with you to meet her. Now, first, go to your mother; tell Umme Laila that your father has permitted you to go to fight the enemy. Ali Akbar entered the tent of his mother. Seeing him Umme Laila understood the situation and spoke, “I know my Son! You have been allowed to proceed to the battle”. Ali Akbar consoled her, “Mother! You will feel proud to face my grandmother Fatima Zahra in the Hereafter telling her that you had sacrificed your son for her son.” With great fortitude, she bade him goodbye. 134

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Husain took Ali Akbar’s hand and escorted him to meet Zainab . She looked at her brother then looked at Ali Akbar and said, “O Ali Akbar! You have come with an emissary to recommend you to me!” Husain’s eyes were moistened with tears, and he addressed her, “Zainab! It has always been the case that whenever you asked for something I followed your dictate. Although you are younger than me. I have complied with whatever you ever wished. But today is a day of great trials and tribulations; for today accept what your brother is asking. Grant your permission to Ali Akbar! Today Husain must face the test.

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ِ َّ ‫ب ِْس ِم‬ ‫اَّلل َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬ )‫مح (۝) ت َ ِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ ‫ِك َت‬ َ ‫اب فُ ِصل َ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعل َ ُم‬ I am thankful to all my well-wishers who have phoned me continuously since yesterday to enquire about my health and also to the friends who visited my home anxiously seeking information about my well-being. I have spoken to my doctor who has allowed me to continue this series of speeches. Anyhow, I feel ashamed in front of you and, most of all, in front of Sayyidu s’Shuhada that I became unfit to serve him at the nick of the moment.43 I intend to stress upon some points today and since I am unable to speak loudly, I request you to remember to the extent my voice is audible to you. 43

This probably refers to sudden aggravation of Allamah’s health on the pulpit due to which yesterday’s Majlis ended rather abruptly.

Quran is Knowledge

The glorious Qur’an is our life’s asset, it is our life. The title of the speech is “Qur’an is Knowledge”; our Qur’an is not different from the Qur’an of the )majority sect of( Muslims; it is the same Qur’an that is with the entire Muslim world because it was protected by the Ahl al-Bayt; it continues to remain with the Muslims because of the Ahl al-Bayt; otherwise, there was no means of its continuance as we see it now. Every Chapter / Surah in it is complete and organized. The Qur’an was collected in the lifetime of the Messenger and Allāh SWT had kept this responsibility for Himself as declared in the verse, (75:17),

)‫ا َّن عَلَ ْينَا ُجَ ْ َع ُه َوقُ ْرأنَهُ(۝‬ ِ Indeed, upon Us rests the putting together of it and reciting it. Thus, the arrangement of its contents was according to the command of the Prophet. The Imams of the Ahl al-Bayt have said and according to our theological directives, whichever Surah we recite after Surah Hamd in our Namaz, we should read it completely; it should be remembered that whether we read Surah Baqarah or Surah Iqra’ or Anfaal after Surah Hamd in Salāt it has to be read completely. If in any Surah there had been any attenuation and/or additions, the directive

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to read the Surah completely would have been absent. 44 We have to read a complete Surah after Surah Hamd in every Raka‘at so that we perform the prayer correctly. Therefore, in the existing Qur’an al-Majeed there is no difference that the Book with one sect is different from that with another sect. It is the same Book with every sect among the Muslims. Another matter worth consideration is that since the very beginning, the exegesis of the Qur’an has been going on and thousands of exegesis have been attempted. While it is impossible to read all these hundreds of thousands of exegesis but the fact remains that a very large number of such works exist and many more are possible to take shape. To change a clear verse to an allegorical one and/or to consider a parabolical or metaphorical verse as a firm or definitive verse represent some of the surprising exercises of expounding. But, particularly now, the state of affairs in the Muslim world is such that whatever expounding is done it is with some underlying purposes. For some the purpose is to publicize one’s own qualification; for some others, the purpose is to conserve or defend the policy of some self-admired individuals; there are still others aspiring to preserve the attitude and connection, that their predecessors maintained 44

If any Surah had contained add-ons or any subtractions, the command to read it complete would have been meaningless or ineffective; how could anyone be expected to read it in its complete form if it were with additions or reductions?

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with the Qur’an. For some, the purpose is to do the exegesis in order to assist the pursuit of devotion to power and to protect the interests of the ruling authority. The purpose of some exegetes is to take up this exercise for philosophy so that people come to know that such and such subtleties, some secret meanings, and such philosophical problems are presented in Qur’an. Some try to bring out the logic and syntax in speech to show how all-embracing Qur’an is with regards to the Arabic literature. In several places elsewhere in the Muslim world, and in Karachi, Pakistan itself, I know a few revered personalities who are engaged in the exegesis of the Qur’an, but the aims of their expounding are not what they should have been. Anyhow the exegesis is being done; some work is being done for everyone to see. However, while the aim of the Qur’an is one, the purpose of exegesis is varied. Under the circumstances, if opinions, personal views, greed, and desires are integrated with the exegesis then such an exegesis becomes transitional, provisional ephemeral, and fading in nature. And if a man wants to evaluate Qur’an after reading such exegesis, he tends to consider Qur’an also as transitory and provisional. A major weakness with us is that in reading the exegesis in the Urdu language, we have started believing that the stand of the 140

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Qur’an is the same as depicted in the Urdu version of exposition. Similarly, reading an exegesis in the English language, we think that the aims of the Qur’an are the same as those put forth in the English exegesis. In any case, wherever some expediency is at work, the exegesis of the Qur’an is being commissioned. In some places, a show of the triumphant autocratic authority is at work that aims to innovate and seek for itself a new way by changing the meanings of the Qur’an in the light of the changing conditions. In some places, practicality, utilitarianism, and advantageous aspects are the sole criteria and the restrictions between permitted and prohibited things have been discarded; thus, there is nothing either lawful or unlawful, everything is permitted; good and evil or unclean and clean have no meanings; you may enjoy whatever is beneficial for you. Now, consulting these translations and exegesis, commissioned either by autocratic patrons or those based on concepts of usefulness, if anyone wants to understand Qur’an, by God, not a single verse would be comprehensible. The legendry ignorance of Arabia was a thousand times better than today’s age of knowledge; that ignorance was better than the knowledge of the present era where it is insisted upon that what these so-called learned people say about Qur’an has got to be accepted. Why should I (accept it)? After all, Qur’an is the only asset for me from first to the last. 141

Quran is Knowledge

With reference to a current issue, Pakistan is planning to commemorate “Iqbal Day” on the 10th Muharram. However, throughout the work of Iqbal whatever he says about Ali and Husain, Fatima, and Martyrs of Karbala, and whatever he says about the truth, is all being concealed. The aim of this endeavor is to present the poetry of Iqbal without taking the names of Ali or Husain or the Holy Five (Panjtan). Right in front of my eyes, I see that the people press forward every other thing that serves their purpose and if anything goes against their interest, they hide it away. This is what they have done in the case of their philosopher guide Iqbal, then how can I be confident about their handling of the Qur’an.45 Please listen attentively. The idea of nativity or motherland is somewhat different near Iqbal. He does not consider Muslims to be bound by geographical boundaries. But whatever is being taught is in such a manner that it amounts to saying that Iqbal is responsible for our current political life. I have perused Iqbal systematically. I knew Iqbal personally. There was a kind of similarity between us. I have penned a reply to his famous poem “The Complaint” 46 (Shakwah) which shows that I understand Iqbal’s poetry better than 45

That is, they would hide some from it and show some.

46

It is almost like an elegy giving intense expression to the anguish of Muslim powerlessness addressed to the Creator; the counterpoised poem by Allamah Turabi was published in the Urdu Daily of Pakistan.

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some learned people in this school. But the way people are trying to project Iqbal seems as if Iqbal is not relevant for religion or he had no regard for any particular sect or for Aal’e Muhammad or the Imams of the Ahl al-Bayt. Moreover “Iqbal Day” is being celebrated on the day of ‘Ashura with the belief or notion based on a presumption that Iqbal has not commented or said anything about ‘Ashura in his works. Thus, within living memory when not many days have elapsed since his passing away and his entire work is at hand, some persons responsible for projecting Iqbal select or discard (parts) from his poetry according to their whim and fancy. In a similar fashion, they infer the meanings or interpret his poetry according to their liking. For instance, there is a person who has taken it upon himself to expound on the poetry of Allamah. Once in a particular gathering, they were discussing Asrar’e khudi )The Secrets of the Self( and Rumuz’e bikhudi (The Mysteries of Selflessness). When the poem entitled the esoteric significance of the names of Ali was to be started, the discussions for the day were abruptly terminated. Furthermore, when it was the turn to discuss the poem on the mystic significance of the happenings of Karbala )Sirr’e Haditha’e Karbala(, it was decided that the poem presents the personal belief of Iqbal, and the poem was passed over simply with an opinion that Iqbal had penned this poem on Karbala under some local influence (of the environs of Punjab). 143

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Such an attitude marks a situation where we choose what is according to our fancy and discard what does not suit our whim. Hence, when the nation has developed such a habit how I would expect from this nation to present Qur’an intelligently, with right thinking and correct perception, indicating the circumstance of the revelation of a particular Sign or Ayat and for whom it was sent or to whom it applies. People fail to record where does the Qur’an describe or refers to hypocrites and where the Faithful are mentioned, where the disbelievers are described. Where the battle of Badr is mentioned and where the battle of Trench (Khandaq) is portrayed. In some translations/exegesis, there is no mention of the result of Khaibar, the account of Uhud, or even the setting of the Divine order for Migration of the Messenger (from Mecca to Madinah). What can I expect under these circumstances? Therefore, before trying to read any book, which is published in Karachi, Pakistan, you should first see the background (of the author) and if the background is all right then read the book otherwise there is no necessity in reading it. I am not rejecting knowledge; I am showing the right approach, that is, first, see the background (of the author); in other words, if opposition to Ali or enmity of or departure from Aal’e Muhammad is the background then what is the necessity of reading such a book? What is the knowledge contained in it when it is written by ignoring the 144

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Gate to the City of Knowledge ( Bab’e Madinatu ’l‘Ilm(. Do you now realize the importance of background? You may ask, “What is your background?” My reply is this! Qur’an is our life’s asset, our primary resource. However, if you want to study Qur’an, want to understand it or listen to it or expound on it, your approach has to be devoid of any expediency or opportunism and free from an aim of sycophancy; it should not be based on a bill of account balancing the benefits and the losses implied in it. We want to study and understand Qur’an without such constraints as pointed out here. Such is this background that I want to convey to you today. If life permits, I shall expound it later. For today, it is essential that you listen to it and also preserve the same. All these speeches are being recorded; therefore, I hope that once saved these will be useful for you and perhaps for your children. This is our background! After the Prophet of Islam appeared in the world, throughout his life, he was concerned only about one thing - that he was entrusted with great responsibility. He would wonder, “I am the recipient of such a Book that has to continue till Doomsday. Therefore, I should search such a society, such a tribe such a household or (at least) such persons who pledge that they would face

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every hardship to protect and preserve this Qur’an.” 47 This was the first station. The second requirement was that they would not crave power; this was the second stage. The third stage was that they would never hesitate or withhold themselves from highlighting the purpose of the Qur’an and the reality of the Qur’an. Now, the Prophet was aiming to search for a trusted helper. He was searching right from the day of Dawat’e Zulasheera 48. “Is there anyone to help me in my task; anyone to join me in achieving my purpose?” People had come to realize that Islam would inevitably become respectable one day. The geographical position of Arabia was significant. The tribes had weakened in the warfare related to internecine feuding and tribal blood revenge. Certainly, once a call for unity was raised the tribes would unite and surely a government would be established. All were looking forward to availing a chance to rule. But the Prophet had in his perspective a person who would spurn the opportunity to rule. Because when a regime got established those in power would try to present Qur’an 47

Allamah is establishing the logical evidence of how the intellect would reason when a person is given such a responsibility. 48 First invitation to the tribe Banu Hashim to accept Islam. It is mentioned in AlAmali - Sheikh Al-Tusi - page 583 that the Prophet (saw) said: ِ َّ ‫ ا ِن َو‬،‫ َاي بُ َ َِّن َع ْب ِد الْ ُم َّطلِ ِب‬: ‫اَّلل عَلَ ْي ِه َوأ ِ َِل َفقَا َل‬ ِ َّ ‫تَ ََكَّ َم َر ُسو ُل‬ ‫اَّلل َما َأع َ ُْمل شَ ًّاِب ِِف الْ َع َر ِب َجا َء َق ْو َم ُه‬ ُ َّ ‫اَّلل َص َّل‬ ِ ِ ْ ْ ُ ‫اَّلل (ع ََّز َو َج َّل )أ َْن أَ ْدع‬ ُ ْ‫ فَأَيُّ ُُك‬،‫ُوك الَ ْي ِه‬ ِ ِ ْ ِ َ َ ْ ِ َ ْ ِ ُ َّ ‫ وقدْ أ َمر ِن‬،‫ ان قدْ جئْتُُك ِب َِْي ا ُِّلنيا والخرة‬،‫بِأَفْضَ َل ِم َّما ِجئ ُ ُْْت بِه‬ ِ ‫ون أ َِخ َ َو َو َ ِص ِي َ َو َو َزِيرِي َو َ َخلِيف َِِت ِِف أَه ِْل ِم ْن بَ ْع ِدي؟‬ ُ ُ‫ فَ َيك‬،‫ُي ْؤ ِم ُن ِّب َو ُي َؤاز ُِر ِن عَ َ ِل أَ ْمرِي‬

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conforming to personal goals. This situation seemed inevitable. Therefore, the endeavor to protect Qur’an called for shunning power or rule. This would lead to hardships, which were to be endured. Then the third stage was to present the true purpose of the Qur’an. Now, whether this belief of ours is correct or not, its clarification, explicit mention, exegesis, and, for you the certainty about it, is offered by the Noble Qur’an. The Qur’an makes the position clear in the verse )144( from Surah Aal’e ‘Imran. The people addressed in the verse are not the Jews, the Christians, or the Zoroastrian priests. The verse addresses the Muslims and informs, (3:144), Muhammad is but an Apostle,

)‫َو َما ُم َح َّم ٌد ا ََّّل َر ُسو ٌل(۝‬ ِ )‫قَدْ َخلَ ْت ِمن قَ ْب ِ ِِل ُّالر ُس ُل(۝‬

Other Apostles have passed before him.

َ ‫أَفَان َّم‬ )‫ات أَ ْو قُتِ َل انقَلَ ْب ُ ُْت عَ َ ٰل أَ ْعقَاب ُ ُِْك(۝‬ ِ

If he dies or is slain, will you turn back on your heels?

)‫اَّلل َشيْئًا(۝‬ َ َّ ‫َض‬ َّ ُ َ ‫َو َمن يَنقَ ِل ْب َع َ ٰل َع ِق َب ْي ِه فَلَن ي‬ And he, who turns back on his heels, will not harm Allāh in any way. 147

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)‫اَّلل الشَّ ا ِك ِر َين(۝‬ ُ َّ ‫َو َس يَ ْج ِزي‬ And Allāh will surely reward the grateful. Thus, this verse had informed that some of those joining would turn back. Therefore, how could the Prophet sit contentedly and hand over Qur’an to any unqualified person? In such a case the deserter, God Forbid, would have hijacked the Qur’an with him.49 Therefore it was necessary to select them who were at the station of Mubahala (imprecation) in

the position of abna’ana )our( sons, nisa’ana )our( women and anfusana (our) selfs (3:61),

)‫فَقُ ْل تَ َعالَ ْوا ن َدْ ُع أَبْنَا َءًنَ َوأَبْنَا َء ُكْ َونِ َسا َءًنَ َونِ َسا َء ُكْ َوأَن ُف َس نَا َوأَن ُف َس ُ ُْك(۝‬ For the time being if the people object it saying it was a case of nepotism, familial or tribal favoritism that the Prophet took his kith and kin in Mubahila, the Prophet would not have been bothered by such objections; he was acting only according to God’s Will. If he chose his grandsons, it was by God’s command and according to His Will that he selected Ali to represent his-self. This talk is becoming more lucid and clearer; it is self-explanatory as I repeat that on every 49

Obviously, this is not to be taken literally; what is meant is that if an unreliable person like a future deserter had been entrusted with the custody of the Qur’an, he would very likely have attempted to interpret or modify it suiting to his advantage. The verse (3:144) which tells that those who would turn back on their heels would not be able to bring any harm to any of the God’s Causes )including His Book( is an assurance from Allah swt.

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occasion the Prophet made his selections according to the command of Allāh the Most High and Sublime. But listen attentively to what follows in my talk. While making the selection the Messenger’s insight had foreseen to follow such a way that as a test, he would first give everyone a chance, a chance to earn a merit/ Fazilat. As if he was telling others, “Look that is Khaibar, I dare you to go and conquer it, to earn a name for yourself… Go and fight to your heart's content and do not blame me that I gave this chance as a matter of favoritism for my cousin and my son-in-law”. If you have the courage to deal with the situation, go ahead. Here is the battlefield of Badr, the disbelievers among Quraish have arrived … show your valor. Here is the chance for all to prove their worth; it is an open test for all. You would not have the ground to say that the Prophet made his selection according to the proverbial tribal partisanship of Arabs. “I have tested everywhere, and now the stage is set for conveying the verses of Surah Tawbah )Bara’ah(.” )9:1( –

ِ ِ ‫اَّلل َو َر ُس‬ ِ َّ ‫َب َرا َءةٌ ِم َن‬ )‫وَل(۝‬ Freedom from obligation from Allāh and His Messenger and distancing from the polytheists have to be announced at Mecca. The (would-be) first Caliph offered his services and he was given the first chance. But then it was realized that the purpose of the Qur’an would be shaken because the verse is announcing the distancing from the polytheists. There was 149

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the possibility that at the time of reciting the verses the gathering at Mecca would taunt the conveyor that he too had lived with them for quite a long time (as a polytheist). The Prophet ordered, “Call the emissary back!” And entrusted conveying the Divine Message to him who believed in nothing except One God, throughout his life and there was not the slightest of doubt about his Faith in monotheism. Thus, on every occasion, after presenting a Test and after conducting a trial for the bestowal of honor of a Fazilat or special merit so that everyone comes to know that these are the persons (the Ahl al-Bayt) who would not alter the Purpose of the Qur’an for their personal gains. I am done with this talk. We do not discuss the Schools of Fiqh (Systems of Islamic law or jurisprudence). Let everyone live amicably. Let the Ahl’e Sunnah be firm in Sunni Fiqh and let the Shi’ah be firm in their deeds as Shi’ah. These congregations (Majalis) are not with the aim of inviting you to come hither and become a Shi’ah. Our congregations are only to express our background; only in a defensive mode as this is not Khaibar, or Badr, or Khandaq, and neither Hunayn. However, Majlis is an ongoing engagement, Jihad, in which we have been continuously announcing our request to the effect, “Recognize us”. Now please take note, this is a very important discussion. 150

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We say, “Please know us”, but what is meant by this “knowing” or “recognizing”. It means that this congregation is an announcement that we study every school of thought only in a certain background. Some Fiqh is produced before us; we see whether the related Jurist (Faqih) is a friend or a foe of the Family of Muhammad, Aal’e Muhammad. We come across a narrative; we see whether its narrator/reporter is a friend or a foe of Aal’e Muhammad. In ‘Ilm-e Rijal 50 we study all the names and find out if the narrator was a friend or an enemy of the Family. If a poet comes to our notice, we see if he is a friend or not. If someone presents a system of administration, then also we would like to see if he is a friend of the Ahl al-Bayt or their enemy. This is our background. We do not demand that you should do ablution in a particular way or perform Salat (prayer) with unfolded hands. The only thing we want to see is that whatever is happening, in the background of either the friendship or the enmity of Aal’e Muhammad, becomes evident; so that it is clearly understood who the oppressor is and who is the oppressed, who was unjust and who was wronged. Because Karbala exists today too, and Karbala shall persist till the Last day. This line of thought dealing with the oppressor and the oppressed would 50 A branch of Shi’ah Theology in which the biographies of the entire chain of narrators

of the traditions are investigated to decide if all the narrators in a particular chain are unblemished and reliable; a narration is thus considered authenticated. Allamah Turabi was a devoted scholar of this branch besides his other scholarly pursuits.

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therefore continue. Apparently, scimitars are not drawn, arrows are not flying, and swords are not striking but words become daggers, sentences become arrows; writers organize their ranks to plan their offense. It becomes the duty of the Administration to note who is attacking with what enmity. Thus, as regards the Qur’an, when we find that its exegesis is presented in a way without showing that the eminence or merits/Faza’il of Aal’e Muhammad’s are proved by Qur’an then we spurn such presentations and want to keep our distance from these. Such talk today at this juncture is to let the people know that our writings, our speeches, all aspects of our life, the stages of our services, and our means of livelihood have one consideration… that is, whether our faith is protected or not where we choose to live. If our belief is protected, then we are ready to serve wholeheartedly for any service. However, when the Faith reaches a point of tottering (due to external pressures) no alternative is left except a sacrifice. At that time none should object or complain against our course of action. That situation may arise at any point in time51. In any case,

51

Perhaps the Allamah is alluding to renouncing the socio-political commitments including jobs etc. to be resorted to in the spirit of a sacrifice.

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we are content. We are satisfied that whatever happens, God Willing, it would be for the good of Islam.52 I shall end my speech for the day, the 6th of Muharram, with a few more words regarding the proposal to observe “Iqbal Day” on the 10th of Muharram. That day is not anybody’s day; it is only “Hussain Day”. On the tenth of Muharram, whether I die, or you die, or else if our forefathers had expired that day, we do not care to remember anyone. The 10 th Muharram is the Day of Muhammad of Arabia; 10 th Muharram is Ali’ al-Murtaza’s Day. You do not )seem to( know the 10th of Muharram. On this day, Hussain , the grandson of your Prophet addressed the enemy and announced, “I have not craved for power or rule, neither I am worried about the hardships in my way; I have decided that I shall set forth the objective of Qur’an; I will protect Qur’an”. Husain, the protector of the Qur’an is standing amidst the army of the deniers of truth. ---

َ ‫أَفَان َّم‬ )‫ات أَ ْو قُتِ َل انقَلَ ْب ُ ُْت عَ َ ٰل أَ ْعقَاب ُ ُِْك(۝‬ ِ

If he dies or is slain, will you turn back on your heels? But those who turned back are no more. Husain had defied, “Try with all you might”. But the unjust failed to defeat the 52At this

juncture the Allamah speaks up about an issue that is not relevant today. Therefore, this part of his speech is not included in the main text of the translation presented here.

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objective of Truth. Now, what are you planning to commemorate on the 10th of Muharram? Look what Iqbal himself wants! He says, ٓ ‫تیر و شیان و خنجر و شمشیرم ارزوست‬ ٓ ‫با من میا کہ مسلک شبیرم ارزوست‬

“I am yearning for arrows; I am longing for the sword and the sabers; think again if you care to keep my company I am on the path of Husain.”

How about starting the day of ‘Ashura with these verses of Iqbal? “I am on the way of Husain”; I shall accept your proposal for the 10th if you agree to relay whatever Iqbal has said about Husain . Iqbal or whomsoever solicits the philosophy of Husain leaves a permanent mark; he is unforgettable and unshakable in his message from the start to the end. The time had arrived when Husain was alone and calling.

‫ص َن‬ ٍ ِ َ‫ه َْل ِم ْن ًن‬ ُ ُ ْ‫ِص يَن‬

Is there anyone to come for our help? That call is echoing even today, “Is there any helper”; Karbala is forever. Imam Raza had told Ibn Shabib, “O Ibn Shabib, if you ever feel like crying on any hardship then remember my grandfather and weep for him. When Husain came to see his sick son for the last time he told Abid’e Bimar (Imam Zainul 154

Qur’an is Knowledge – Majlis 6

A’bideen(, O Son! When you return to Madinah say Salam to my friends. And tell them –

‫ذب فاذکرون‬ ٍ َ‫ُشبُت ما َء ع‬ ِ َ ‫ش ي َعِت ما ان‬ ِ ‫َأ ْو َ ِْس ْع ُ ُْت ِبغَ ِري ٍب َأ ْو َشهِي ٍد فَانْدُ ب ُ ِون‬ My Friends! Remember me while enjoying the cool water and do not forget me when you happen to listen to the sufferings of any man. And tell my friends that I remembered them so much; it was not when I was carrying the body of Ali Akbar from the battlefield or when I was approaching the corpse of Abbas.

ُ ‫ل َيتَ ُُك ِف ي ْو ِم‬ ‫عاشورا ُجيعاٌ ت َ ْن ُظرون‬ 53‫ْحون‬ ُ َ ‫کَي َف َأ ْست َ ْسقی ِل ِط ْفل ف َ َاب َ ْوا َأن ي ْر‬ Tell my friends that I remembered them most when I thought, had they been here and seen how I was asking for water for Ali Asghar and how it was denied!

53

‫؛ دمعه الساکبه‬462 ‫ص‬

155

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Qur’an is Knowledge – Majlis 7

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل َّالر ْ َْح ٰـ ِن َّالر ِح ِي‬ )‫مح (۝) ت َ ِزني ٌل ِم َن َّالر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ ‫ِك َت‬ َ ‫اب فُ ِصل َ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعل َ ُم‬ Before starting the discourse on the regular topic, I want to draw your attention to a letter; it appears that despite the orders of the Education department that Examinations should not be given before the 24th of April,54 many Government and semi-Government Schools have started the examinations within the ‘Ashra’e Muharram )the first 10 days of Muharram). Anyhow, it is an important issue and since the letter (informing us about this) was received this evening we shall be able to investigate tomorrow which schools have started conducting the exams. Then we will take up the matter with the Education Department. Another matter concerns a certain Weekly (publication) in which some baseless allegations have been published in connection with the 1 st Muharram. I think that, if necessary, we may talk about this 54

Corresponding to 14th Muharram 1387 ah.

Quran is Knowledge

matter at Khaliq Dinna hall55; presently, we have no time for this. We are discussing the topic “Qur’an is Knowledge” and indeed it is a very important topic. When you look at the world, you would realize that the Creator who has shaped (this system of) Nature has established a sequence (of things) in the sphere of Creation )‘alam’e takwin(. The hills and the rivers, huge trees and small plants, delicate creepers, thorny shrubs, and flowering plants, the birds and the beasts, the creatures of varied forms and features --- creating all these God has established a link or continuity amidst things. That is, the differences in forms, dissimilarity in nature, and diversity of creation do not affect the interconnectivity of the world. On the other hand, it is essential for the continuity of the world that the hills and the water are there, beasts of prey, grazing animals, birds, and humans are there, grotesquelooking creatures and extremely fragile microbes also occur side by side, so that life acquires a complete spectrum; one group of organisms has to depend upon another group for the 55

Although the matters mentioned in this paragraph were only of local significance, these have been included (in this translation) only to emphasize that Allamah Rasheed Turabi was not only a Zakir addressing the Majalis, but he used to take active interest in addressing the issues concerning the Shi’ah community of Pakistan especially in controlling the sectarian disturbances. He did command respect due to his leadership qualities with regards to the masses and the position of honor he held with the elites of Ahle Sunnah besides the Shiah masses; further, he had a considerable sway over the top-ranking authorities in the Government of Pakistan.

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fulfillment of its needs and one class stands in need of the other and this whole universe becomes a continuity in a chain-link. Has anyone questioned why the river is (flowing) by the side of the hill… has anybody objected to why the trees are near the river … did anyone comment why the thorns are close to the flowers … why do ferocious beasts also live on earth? These questions cannot be raised by intelligent beings. Similarly, is the Qur’an in the World of Creation. Just when Adam was being described the discussion on morality started right away; while morality was being discussed the story of Musa was broached; when miracles were being narrated and Moses was being spoken about the subject turned to the commandments regarding lawful and unlawful ( halal and haraam) matters. The discussion of permissions and prohibition was followed by the description of ‘I’sa Masih When you look at every Chapter ( Surah) you find such novelty in it that while it is not a novel, it is a masterpiece of exposition that brings us face to face with acceptance and submission to what it says. Therefore, as we understand, when despite great diversity and divergence, an observant person can detect an inter-linked continuity in the universe, similarly men with a temperament tuned to the understanding of the divine legislation and the scholars of heavenly scriptures do make out that, despite describing all the discontinuous happenings, there is such an 159

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esoteric continuity in Qur’an, which can be understood after harmonization with the disposition of Qur’an. The esoteric consistency or continuity in the diction of the Qur’an cannot be grasped by one who is superficially aware of the Book and goes through a quick cursory recital, trying to cover a large number of verses with an aim of winning a big reward ( sawab) in a single sitting. One cannot gauge the esoteric coherence or consistency of the Qur’an without attending the School )of Ahl al-Bayt) that has demonstrated that the whole of Qur’an is quite coherent and continuous; it is like a head containing intricate bone structure, the finest optical assembly for sight with all the other facial features and its own bones; the various limbs and organs of the body are there, the brain and the heart are also there; the intellect is there, and the consciousness is also there; some characters are apparent, outward and some are esoteric inward. In exactly the same way Qur’an is that Revealed Book that has such inter-related nature and coherence despite divergences, which defies any break in its coherence or consistency. It is necessary to look at the Qur’an in this way or perspective and those eyes which have not looked at it this way may do so now. This matter of consistency of the Qur’an came under discussion because doubts would linger in the hearts of those who fail to recognize the continuity and coherence of the Qur’an. Reading one verse after the other, they hurriedly 160

Qur’an is Knowledge – Majlis 7

thought it was a storybook; some story had started in such, and such a way and it should have progressed like this, but the story has changed! But the point is, had it been a storybook, none would have read it more than once. Here the miracle is that a man may read any chapter thousands or tens of thousands of times, but his thirst is not quenched and neither the claim of the Qur’an is weakened, that concerning knowledge the bounty is not exhausted and God is ever ready to bless with His bounties. In my opinion, if this matter must be understood then individuals have to be sought after. And if you ask me for their address, I am prepared to give you the address. There is only one household, one family which knows disposition of Qur’an, its coherence, and its consistency. If you ask that Household about the Qur’an, you will come to know that this Family is itself Qur’an, or so concordant with the meanings of Qur’an, so connected and continuous that you may ask them about any verse, Ayat; and not only you would be satisfied with their exposition, but new avenues of learning will open up for you. You would be able to perceive that you can obtain the knowledge of such and such sciences ‘Uloom from them and progress in the line of your ideas and impart an evolutionary aspect to your thought processes. Such an evolution is possible only if a proof positive or paragon, a guide, a mentor, and an illuminator of the way is available. 161

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Otherwise, if anyone wants to teach Qur’an, I fail to understand, how can he be a guide who himself has lost the way, and how can a blind person lead the way for another blind person? Qur’an cannot be understood simply because one may know the Arabic language or have the knowledge of its literature or may even have Arabic as his mother tongue. Thus, until now, it is not understood what is meant by ‫( مح‬Hameem); what is the meaning of ‫( الم‬Alif-lam-meem) or ‫طس‬ (Ta-seen) is not grasped till today. In every new era, every thinker advances a new meaning. They say that the Last Prophet figured out that some uniqueness is called for, so he started an innovation by reading the alphabets in a loud voice, ‫كهيعص‬---Kaf-ha-ya-“Aayn-saad ! The wandering desert Arabs saw that a man was calling out only the alphabet, loudly pronouncing letters of the alphabet, they would come near and stand puzzled; in front of the assembly (after gathering a crowd!) the Apostle would start reciting the Verses, Ayaat. Accordingly, it has been noted in a recent exegesis (by none other than a very wise person56) that these letters have no meanings. It is unthinkable that a Divine Revelation can be imagined even remotely to be out of place, meaningless superfluous, and in vain. When the letters are not understood how can the words be figured, where words are 56

That person is not named by Allamah Turabi.

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misunderstood how can sentences be grasped and when sentences are not understood how the inter-linked coherence can be comprehended! As far as the occasion of revelation is concerned, the discussion would be conveniently postponed for some other time57 and you are left to ponder upon it if you like! However, bear in mind that whichever place the Prophet wanted to place any verse he placed it there. He did not separate individual Chapters; if the chapters had been separated the perplexities would have become manifold. People would have been left wondering; there would have been only one Chapter on Ghadeer and there would have been only a single verse in that chapter! If the Chapters had been separated then according to the reason or occasion of revelation there would have been one chapter on self-denial; thus, when the Wahi (revelations) was sent on the occasion of giving away the bread to the beggar, the orphan, and the captive, there would have been a chapter with a single verse and its title would have been “How the self-denial was done”58. Anyhow, we are discussing Qur’an and not History. 57

There is a hint here that it would not be broached due to some expediency.

58

This alludes to the Surah Ad-Dahr especially to the verse, (76:9) ُ ُ ُ َ ‫ه‬ ُ ْ ُ َّ ْ ً ‫نك ْم َج َ ٓزا ًۭء َوََل ُش ُك‬ ‫ٱَّلل َل ن ِريد ِم‬ )‫ورا(۝‬ ِ ‫ِإن َما نط ِع ُمك ْم ِل َوج ِه‬ And they feed, for the love of Allah, the indigent, the orphan, and the captive. Mir Ahmed Ali notes in the exegesis: “Almost all the well-known Muslim scholars agree that this verse was revealed when the following events took place:” …. “One morning Fatima Zahra found out that both her sons were ill. Then the Holy Prophet came to see them and advised Ali and Fatima to make a promise to Allah that they would

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Of course, in History, you can formulate Chapters that a particular event belongs to a particular day and a certain event happened on a certain day. On the other hand, Qur’an has embraced all the topics concisely and most eloquently demonstrates that if you want to understand it then seek its understanding from those who are aware of its Realities. I have mentioned to you 3 or 4 days back that none has described the Qur’an as beautifully as the Leader of the Faithful has defined it. But on the same day I had also told that everyone belonging to this Household, this Family has praised the Qur’an one way or the other. It appears that the Apostle of Allāh had realized the need for such an association of persons, a tribe, or a Household that shall become the protector of the Qur’an come what may. They will undergo observe fasts for three consecutive days if their sons got well. Soon they returned to normal health. So, Ali, Fatima, Hasan, Husayn and Fizza fasted three successive days. Each day a different person came at the time of breaking the fast and knocked at the door. The man who came on the first day said: "O Ahl ul Bayt of the messenger of Allah, I am a poor man. l am hungry Give me something to eat." All that was there to eat was given away to him. All of them used water to break their fasts and went to sleep without food. The man who came on the second day said: "O Ahl ul Bayt of the messenger of Allah, my parents are dead. I am destitute. Will you satisfy my hunger?" All that was there to eat was given away to him. All of them used water to break their fasts and went to sleep without food. The man who came on the third day said: "O Ahl ul Bayt of the messenger of Allah, I am a now-freed slave. Give me some food." All that was there to eat was given away to him. All of them used water to break their fasts and went to sleep without food. After completion of three fasts when Hasan and Husayn became well again, Fatima (S) offered prayers of thankfulness to Allah; and then the Holy Prophet informed her that Jibrail had brought these verses in their praise.” )From on-line translation/exegesis under “Multilingual Qur’an”.(

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every hardship no matter what but ensure the safety of the Qur’an, totally harmonized with it, and preserve its commands, its edicts. Hence the Household is always in front of us. About the Leader of the Faithful, you all know that he represents the vicegerency of the Apostle. Now listen to the pronouncements of that princess of both the worlds who goes by the name Fatima, Siddiqah the truthful, Batool the Ascetic, ‘Azra the Pious, salawatu l’lahi alaiha. Janab Zahra says about Qur’an in her Sermon,

ْ ُ ‫َو َز َ َْع ُ ُْت َحقي لَ ُ ُْك ِهلل ِف‬ ‫يُك‬ Before proceeding further let me tell you that our celebrated scholars opine about Janab Sayyida Zahra’s sayings that the sermons of the Leader of the Faithful are relatively easier to understand but to fathom the depths of meanings in the sermons of Siddiqah Tahira Janab’e Sayyida you have to put in a lot of effort. It cannot be understood until the A’imah / Imams help you in this regard. Second important point is that she is the Fountainhead of Imamat (‫)أُم الئِ َّمة‬, so even a brief utterance by her becomes a matter of policy. Please ponder on my words --- Ummul Aimmah --- briefest word of her represents a policy. When she speaks that Address becomes guidance for Ali in Kufah. When She addresses the issue of Fadak it is guidance for Ali in his sermon of Shiqshiqiyyah. Her sermon is guidance for Husain ibn Ali in 165

Quran is Knowledge

Karbala, and it serves as guidance to her daughter Zainab on the way to Kufah and Shaam (Syria). By divine help, if you ever find an opportunity and try to study these four sermons side by side, you will find that the matter (of the four sermons) is the same, which is aimed at highlighting one and the same theme. However, the vocabulary and the words are different. The crux is that someone brought it to some stage and left it and someone has brought it to its completion. The sermon of Janab’e Zahra is comprehensive. It includes the Unity of God (Monotheism), it includes Apostleship, it contains the key to guidance, and it tells the history of Arabs. It describes the condition of the desert-dwelling Arabs and the nomad Bedouins at the time of the rising (Annunciation) of the Apostle. The code, the charter, and the culture presented by the Prophet are discussed. It is followed by the description of the personal sacrifices rendered by the Leader of the Faithful Ali . Then there is a review of the conditions leading to the demise of the Apostle. After this, there is a description of the hardships that befell on this Household after the passing away of the Prophet of Islam. Then follow the questions raised by Janab’e Fatima Zahra. This is a survey of the entire history of Islam. If you observe from the vantage point of this basis you will understand the event of Karbala and when you ponder keeping this foundation in mind you will understand the life history of every Imam up to the 12 th 166

Qur’an is Knowledge – Majlis 7

Imam (AF) and you shall realize that the Foundation laid by Fatima Zahra had got to be like this because she is the axis of the Foundation, Ummu ‘lAsas. The undercurrents of enmity were flowing in the same direction. The Qur’an is also included in this sermon to help the comprehension. After the mention of the Unity of God and of prophet-hood, after talking about guidance it is said about the Qur’an:

ْ ُ ‫َو َز َ َْع ُ ُْت َح يق لَ ُ ُْك ِهلل ِف‬ ‫يُك‬ )O people! You consider that( the Qur’an that declares the Truth through the Prophet, that which is the custodian of blessings and that guides you and leads on the path of Truth is with you …

ْ ُ ‫َو َز َ َْع ُ ُْت َح يق لَ ُ ُْك ِهلل ِف‬ ‫ َعهْ ٌد قَدَّ َم ُه ال َ ْي ُ ُْك‬،‫يُك‬ ِ

)You think that Qur’an is left with you( And this Qur’an represents your promises to the Apostle; that is, if you protect it you would have fulfilled your pledge. If you do not safeguard it and break your covenant with the Prophet, then you are not what you think of yourself to be.

‫ َوب َ ِقيَّ ٌة اس تَخْ لَفَها عَل َ ْي ُ ُْك‬،‫َعهْ ٌد قَدَّ َم ُه ال َ ْي ُ ُْك‬ ِ 167

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This was a covenant you had entered with the Prophet …… It is the bequest that the Apostle has left behind making it a regent over you. What the Apostle has bequeathed and left behind amidst you is that treasure which constitutes a foundation; the foundation on which rests the whole progress of Islam. Now wherever Islam advances and through whichever routes it advances, it can proceed and progress following only one principle. That is, people take care to protect the legacy of the Prophet and safeguard what was entrusted by him. His legacy is outlined in three phrases of Janab’e Fatima’s sermon, that is,

ْ ُ ‫َو َز َ َْع ُ ُْت َح يق لَ ُ ُْك ِهلل ِف‬ ‫ َوب َ ِق َّي ٌة اس تَخْ لَفَها عَل َ ْي ُ ُْك‬،‫ َعهْ ٌد قَدَّ َم ُه ال َ ْي ُ ُْك‬،‫يُك‬ ِ And this legacy is defined by three attributes: One,

‫بَي ِن َ ٌة بَصائِ ُر ُه‬ Its arguments are clear and cogent. Secondly,

‫ُم ْنكَ ِشفَ ٌة َِسائِ ُر ُه‬ Its esoteric or inward mysteries are revealed gradually. And the third attribute is:

‫ُمتَ َجل ِ َي ٌة َظوا ِه ُر ُه‬ It's external or outward is brilliantly manifest. Then Fatima (S) says, 168

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ِ ‫ِب ِه تَنَ ُال ُح َج َج‬ ٌ‫للا املُنَ َو َرة‬ Through this Book, only one becomes conversant with the arguments of Allāh SWT.

‫ َو ُرخ َُص ُه امل َ ْو ُهوب َ ُة‬،ُ‫حار ُم ُه امل ُ َح َّذ َرة‬ ِ ‫َو َم‬ And understand the prohibitions about which one has to be apprehensive and avoid. And what is permissible and sanctioned (and what is not) also becomes known through Qur’an.

ِ ِ ‫تاب‬ ‫ َون َ َب ْذتُ ُمو ُه َورا َء ُظه ُِور ُ ْك‬،‫اَّلل‬ َ ‫أَف َ َعل َ َْع ٍد تَ َر ْك ُ ُْت ِك‬ Then she asks her adversaries, “Please tell me who is guilty of abandoning the Book of God intentionally. ْ‫راء ُظه ُِور ُك‬ َ ‫ َو‬You have cast it behind your backs”. She reminds them that it is the Book that contains the Past, the Present, and the Future. It is a Book in which every command has been explained as to its inward as well as outward import. This reflects the vicissitudes of time; people with huge vanities are challenged in these words. Perhaps only eleven days back a voice was raised: “O Prophet! Do not worry; the Book of God is here; we are here, and the Book of God is with us”.59 Eleven days ago the 59

The Apostle was on his sick bed asking people to fetch paper and pen so that he could write his last words of guidance for the Muslims. Umar said to the Apostle that there was no need to write any instruction for the Ummah claiming, “The Book of Allah is sufficient for us”.

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Apostle was assured that the Book was with them, and they would not deviate from the Book. And only 11 days afterward Janab’e Fatima challenged, “Have you abandoned the Book and discarded It behind your backs”, none could protest, “How could you utter such a thing … you are insulting us!” None could complain against what Janab’e Zahra was saying. Please listen attentively to what I am going to say. The discussion is about the Book of God. The claim that the Book is sufficient (meaning Ahl al-Bayt is not needed) could have been posed to the Ahl al-Bayt after the passing away of the Prophet . But it was uttered in the presence of the Apostle so that the people of the House (Ahl al-Bayt) do not oppose this statement; in fact, Ahl al-Bayt could never say that the Book of God was not enough; they did not say anything because they were sure that in fact, the Book is sufficient for every situation. Anyhow the claim was made by the side of the sick bed of the Apostle and there might have been only a few people present in that occasion. To reply to the proud pretender in the presence of a small audience of four or ten people was not of much importance. The occasion to reply to that claim presented itself when Abu Bakr was holding court as the first caliph of the Muslims. Then in front of the whole assembly Fatima (S) challenges, 170

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ِ ِ ‫تاب‬ ‫ َونَبَ ْذتُ ُمو ُه َورا َء ُظه ُِور ُ ْك‬،‫اَّلل‬ َ ‫أَف َ َعل َ َْع ٍد تَ َر ْك ُ ُْت ِك‬ Who has intentionally abandoned the Book of God and ‫راء‬ َ ‫َو‬ ْ‫ ُظه ُِور ُك‬who is guilty of casting the Book behind their backs? Obviously, you have decided to leave the Book of God ‫َ َْع ٍد‬ intentionally. In the time available now it is not possible to discuss how the Book was abandoned as it is an independent topic in itself. Thus, Fatima Zahra declared in the court of the First Caliph. We say she is the ta’alli )the successor( to Qur’an. For instance, it is said in the Holy Qur’an, )91: 2(,

)‫َوألْقَ َم ِر ا َذا تَلَٰىٰ َا(۝‬ ِ

By the Moon as it follows (the Sun) ---talaha is from ta’alli meaning one who accompanies and follows in the direct succession. When we say she was side by side (and succeeded) Qur’an the world appears to wonder that it is Shirk to call Fatima, Ali or Husain, or any Imam as guardian, protector or accompanier/close associate, or successor to Qur’an; people exclaim that is it not excessive exaggeration to say that they are Qur’an?60

60

Their whole life is a practical demonstration of the Verses of Qur’an, and they were

Qur’an’e Natiq, the speaking Qur’an. Thus said Ali a.s. that the Qur’an does not speak by its tongue, it needs a spokesman.

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Pakistan is going to celebrate Iqbal day on the day of ‘Ashura. I have pondered on what Allamah Iqbal, may he rest in peace, has said about Janab’e Sayyida . He seems to ask, “Are you aware of who Fatima is”? Fatima is:

‫آنادبرپوردہتتربصوراض‬ ‫آایسرگدانولقرآنرسا‬ Fatima is reverentially brought up in the arms of patience and submission to the pleasure and will of God. Sabr calls for steadfastness, that is, patience means not stepping back on the path of right action after the Truth becomes known. Riza calls for becoming a representative of the Divine Will. Look in the Qur’an )89:27-28),

)‫ي َ ٰـأَيَّْتُ َا ألنَّ ْف ُس ألْ ُم ْط َمئِنَّ ُة(۝‬ )‫أ ْرجِ ِعى ا َ ٰىل َ ِرب ِك َر ِاض َي ًۭة َّم ْر ِض َّي ًۭة(۝‬ ِ O soul at peace! Return to your Lord, pleased (with Him), pleasing (to Him); this is the station of Riza’e Rab; the whole life is an exposition of the pleasure of the Lord. ‫آنادبرپوردہتتربصوراضت‬

She is brought up in the milieu of patience and Allāh’s pleasure. 172

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‫آایسرگدانولقرآنرسات‬

She would work the hand mill and recite the verses of the Qur’an; attending to routine work and simultaneously reciting the Qur’an. Do celebrate the Iqbal Day with pleasure but present this review (or aspect) of his poetry also. Where there are not many other women in Islam who were noteworthy; thousands of traditions are reported after those ladies; has Iqbal composed anything praising them? Does the name of any other lady occur anywhere in the whole collection of Iqbal’s poetry? Then you will understand with whom Iqbal agrees. Whatever! Now in future speeches, you will come to know that by celebrating Iqbal Day you are in fact doing propaganda in our favor. Because we too have a right to speak about Allamah Iqbal and we shall speak. Who is Fatima ?

‫آنادبرپوردہتتربصوراض‬ ‫آایسرگدانولقرآنرسا‬ Has Iqbal said anything at all for Janab’e Khadija or Umme Salmah or for that matter, about any other Lady; that someone else used to attend to grinding the flour in the hand mill and recite the Qur’an or Qur’an was on her lips! On

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Iqbal Day you plan to speak from a platform, but I am speaking from a pulpit now. Iqbal says Mariam is the mother of a steadfast Prophet, but Fatima is above her in rank or merits. I will not go into details because I do not have time today, who knows when that time will come! Why is Fatima more distinguished than Mariam (S)? It is because Mariam has only her son as the Prophet, while Janab’e Fatima is pre-eminent for three honors; her father is Apostle, her husband is Guardian-Imam, and her sons are the martyrs. Iqbal admits,

‫رہتشآنیئقحزریجنباست‬ ‫م‬ ‫انجب ص َطفتیتاست‬ ِ ِ‫باسِتقرامن‬ The Divine Commandment, the Qur’an is stopping me, and I have to honor the decree of Mustafa . Further Iqbal says I restrain myself out of respect for the orders of the Apostle otherwise:

‫ورہنرگدِبربرگدیےم‬ ِ ‫دجسہاہبر‬ ‫اخکاوبادیشےمت‬

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I would circumambulate Fatima’s burial place and I would have offered my prostrations on her grave. Did Iqbal eulogize any other Lady in Islam? What about Qur’an? Iqbal defines a Momin, a Faithful in these lines:

‫م‬ ‫ہیرازیسکوکںیہنولعممہکوم ت‬ !‫ن‬ ‫تقیقحںیمےہ ُقرآ ت‬،‫ےہ‬ ‫اقریرظنآبا ت‬ Hence if I say that Husain was Qur’an then do the Broadcasting and Information officials have the right to declare it as Shirk (i.e., ascribing partners to God) or it is Kufr or disbelief? Ignorant people have no right to pass any judgment. Let us see what else Iqbal has said about Qur’an regarding the title “Qur’an is Knowledge”. Iqbal does not recognize the so-called learned people and the Muslim jurists that they have really studied the Qur’an. He says,

‫یہ‬ ‫ ُقرآں توکدبلدےتی ت‬،‫وخددبےتلںیہن‬ !‫یف‬ ‫ت ُہوےئسکدرہجفقیہاانِ رحمےبوت ت‬

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He brands them as misguided, lacking in natural disposition (to follow the Book) and because they are incapable of changing themselves, they change the )meanings of( Qur’an to suit their aims. He says that those who should have molded themselves according to Qur’an they decide to change the Qur’an. This is the position of jurists in the poetry of Iqbal. We too say that this is what the foremost Jurists of Islam have also done. As Iqbal points out while explaining the reason for the journey of Husain to Karbala.

‫ت‬ ‫وچںالختفرہتشازقرآنگسیخ ت‬ ‫خی‬ ‫رحیرازہرادنراکمر ت‬ When the khilafat/vicegerency disowned or broke its relationship with the Qur’an and when the )spirit of( human liberty was strangled Husain had to take a stand.

‫ئ‬ ‫م‬ ‫یخاال ت‬ ‫اخسآنرسجوہ ت‬ ‫احسبہلبقبرباراندردق تم‬ ‫وچ ت‬ ِ ‫ن‬ ‫تف‬ ‫یور ت‬ ‫یمِرکالببا تر ت‬ ‫برز ت‬ ‫تف‬ ‫ہناک ترتیور ت‬ ‫ہلدرتو تبرا ت‬ ‫ال ت‬ Husain had to rise like the clouds of Ka’bah, as the clouds swell from the direction of Qibla, rising like a cloud of Ka’bah 176

Qur’an is Knowledge – Majlis 7

he rained over the lands of Karbala. He thus converted the desolation of the desert into a populous place. When did he do this? When? It happened after the caliphate had broken away from the Qur’an. Please understand these words. Even after it has broken the relationship Iqbal calls it Khilafat. Now you may try to change this hemistich/ misr’a in the next edition of Iqbal! Would you care to change it to “When the caliphate broke its relationship with Husain! ---choon khilafat

rishta az husain gaseekht”. If someone says that Husain is Qur’an, then it is branded as Shirk and Kufr. This is a very strange situation. One day someone told Salman al-Farsi, “O Salman! I greeted you, Salam, but you kept silent… what is the matter, you just gestured and did not care to talk with me”. Salman said I was finishing my recital of the Qur’an. The visitor was surprised and asked, how much time it takes? Salman replied, “just 3 or 4 minutes”. The man said, do you really finish it in such a short time, O Salman, the Apostle vouchsafes that you always tell the truth! Salman kept quiet. This man came to the Prophet and said, O Apostle! You said that the clouds did not cast its shadow on anyone more truthful than Salman and Abuzar! But Salman has uttered a huge lie that he completes the Qur’an in 3 or 4 minutes. The Apostle looked at Salman. Salman said, “O Rasulu ‘llah you had said that whoever reads Surah qul huwa ‘llahu ahad three times it is as 177

Quran is Knowledge

if he finished the whole Qur’an. This demonstrates the obedience to the Prophet , and it is a method of explaining the traditions of the Apostle. Now, what does Iqbal has to say about Husain … ‫در می ان امت آں کیواں جی اب‬ ‫ہمچو حرف قل ہو للا در کی اب‬

The position of Husain in the Muslim Nation is like the position of qul huwa l’lah in the Qur’an. Is this Shirk? Is this Shirk! Would you like to listen to some more … the interest will be augmented much more. As Surah Ikhlas is in Qur’an so is the status of Husain in the Muslim Nation. Has Iqbal said something to others? Earlier I referred to this in the context of ladies; now it is the talk about the men folk. Has Iqbal said anything for others, please let me know that name; I am talking only about Qur’an, and I am presenting Iqbal’s ideas only on Qur’an. I am not sure how much time this discussion would take, anyhow, it is a necessary topic. I will point to just one way-station here. In the year 1905 Sir Abdul Qadir requested Iqbal for some poetry which is surprising and shocking in nature. Iqbal replied, “I am sending you the supplications that I recite after the Morning Prayer”. Eventually, in the January issue of the 178

Qur’an is Knowledge – Majlis 7

Magazine “Mukhbir”, this poem by Iqbal was published. Those who are celebrating Iqbal day may read this poem necessarily and broadcast it, because this is a very important poem. Iqbal is addressing Ameer Ul Momineen / The Leader of the Faithfuls saying … I shall not recite the whole poem … that is destined for some other day… Iqbal says: O Ali! What is your status? Look! Please listen attentively and this is the last part of my speech; after this, my chest cannot bear with me for too long. ‫س ر ِ ِطخِو وجبو ااکمنت‬ ‫ اے ر‬The Wajib or “Essential” is Allāh SWT and mumkin or “possible” is the universe, the station of Wajib is samadiyyat where nothing can happen without His command, and He only is the Besought; Imkan the possible implies a state of perpetual want and beseeching. Iqbal says, O Ali! You are the secret of the line between the Essential and the possible61. Now see the level of Iqbal’s eulogy and slap yourself )for your ignorance about Ali): O Ali! You, the line between the Essential and the possible:

‫ریسفتِوتسرہاہےئقرآن‬،‫س ِ ِطخِووجبوااکمن‬ ‫اے ر ر‬ 61

The esoteric meanings or the secret is that it is such a subtle line separating the Creator and the created, as these stations in the present context refer to Allahu s’Samad and Ali a.s., that if it is imagined to be absent then the distinction between the Besought that is Essential and His dependent disappears and evidently such a line is impossible to cross because He is at the Station .of Ahadiyyat, The One, The Only.

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The Chapters of Qur’an are the exposition of your person … you are not the exegesis of Qur’an, it is Qur’an that is your exegesis, an elucidation of your being. Your demeanor, your deportment, your battles, and your making peace, the exegesis of all that is related to you, is Qur’an. Now if there were a fanatical extremist it is he (Iqbal), if there were a Nusaiyri, it is he; if there is someone gone astray then it is Iqbal. OK then, accept my felicitations for Iqbal Day! Has Iqbal said the same for someone else? You may repeat this question again and again; has he? And this is the point where Iqbal has joined the father and the son (Ali and Husain ibn Ali alaihum s’salam( splendidly. Ali is précis; Ali is the precise qadr62. These are the premises of Iqbal, I am not responsible for these, I am not talking on my own.

‫ریسفتِوتسرہاہےئقرآن‬،‫س ِ ِطخِووجبوااکمن‬ ‫اے ر ر‬ If you translate this couplet differently, please do. I would not lay further emphasis on this lest it gives rise to resentment against Iqbal in many hearts and they would say, “Until now we thought he belonged to our camp”. Please forgive me for saying this but these are the realities, and the future

62

Qur’an is the exegesis of Ali’s being, and Qur’an was sent down on the Night of Power, Shab’e Qadr ِ‫اًنَّ أ ََنزلْنَ ٰـ ُه ِِف لَ ْي َ ِل ألْقَدْ ر‬. ِ

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generations are in my view hence I am aiming at some clarification also of this matter. “O secret of the line between the Essential and the possible; the Chapters of Qur’an are an exposition of your being” … exposition of you: O Ali! The chapters of the Quran are exegesis of your being. Once praising the Qur’an Ali said the entire Qur’an is in Surah Hamd; the Surah Hamd is in bismillah, the entire bismillah is in the letter (B) “Ba” of bismillah and the ba’e bismillah is in the diacritical dot or nuqta. Reverting to Iqbal, we find an abstraction with him too where the being of Ali is compared to the letter “Ba”. See from where Iqbal in turn correlates the “exegesis” ‫ !ریسفتِ وت سرہ اہےئ قرآن‬Listen to this couplet and if possible, allot some time to broadcast it too on the Iqbal day:

‫اہللاہللباےئمسباہللی تر‬ ‫سپ‬ ‫ینعمذحبمیظعآدم ت‬ The son is the exegesis of the Great Sacrifice, Zibha’e Azeem63 and the father is )‘Ba’( of bismillah. Iqbal has done full justice in the sense that Ali was the summary and Husain the 63

See (37:107): ‫ َوفَدَ ْينَ ٰـ ُه ِب ِذ ْب ٍح ع َِظيم‬Then We ransomed him with a great sacrifice.

181

Quran is Knowledge

continuation. Ali is synopsis, Karbala is elaboration. Ali had halted at some place, and Karbala advanced farther demonstrating that the father was right. In Karbala, Husain did not need to justify his respected father or to show how far the latter was correct in conducting his affairs. He wanted to impress upon the people only one thing, “Know me and acknowledge who I am! … I am the grandson of Muhammad, son of Ali, and the darling of Fatima. I have arrived in Karbala as the meanings of the Zibha’e Azeem” ‫سپ‬ ‫! ینعمذحب میظعآدم ت‬ Further, Iqbal says,

‫عت‬ ‫دانمشںوچری ِرحصاال ت‬ Husain is surrounded by a host innumerable like the sand of the desert.

‫دواتسنِ اوہببرداںمہدعتد‬ And the friends of Husain, their number was 71, which is equal to the numerical total of the letters of the word Yazdan (ye-ze-dal-alif-noon64-- Yazdan meaning God). Husain was in the desert of Karbala with 71 friends and the enemies were 64

In Jafr the esoteric science of numbers in Islam each letter in Arabic has a numerical value. This value for Yazdan accordingly is ye=10, ze=6, dal=4, alif=1 and noon=50 totaling 71. This arithmetic was also recounted by Allama Turabi from the pulpit but it has been avoided in the text above.

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Qur’an is Knowledge – Majlis 7

like countless grains of desert sand. That desert sand is still advancing, and it has arrived even here. We are also in a desert, and it does not matter if we are in a minority like the 71 friends of Husain . Still, wherever we look we shall see those 72 carrying the standards of Truth …. At this stage, I shall close today’s talk by reminding you that it is the 7th of Muharram, Husain is encircled by the forces of unjust, and the supply of water has been stopped. All around in the camp, we hear the sound of “al-‘atash” )thirst(, would someone give water to the children of Husain . Sakinah is thirsty, ‘Awn and Muhammad are thirsty, the little son of Abbas is thirsty and above all the 6-month baby of Husain is thirsty! Is there anything as hurtful to a father as when his children ask for something and he is unable to provide for that for them? Especially when it is such an easy demand as drinking water. Water! That is the source of life in the whole universe! (21:30):

َّ ُ ‫َو َج َع ْلنَا ِم َن ألْ َما ِء‬ )‫ح(۝‬ ْ َ ‫ُك‬ ٍِ َ ‫َش ٍء‬ And We made every living thing from water. God has kept everything living by the means of water. But the water was stopped on Husain; the children of Husain were denied water; they were thirsty. 183

Quran is Knowledge

After ‘Ashoor the caravan left for Kufah. The children were thirsty. Entering Kufah the caravan passed through a lane where a woman was sitting on a high roof and witnessing the sight. The caravan paused and Janab’e Sakinah happened to look at the daughter of the woman sitting on the roof. Sakinah asked her aunt, “My aunt, can I ask that girl for some water? Perhaps she will pity me and give me some water.” Janab’e Zainab did not say anything. Sakinah addressed the girl and said, “O devotee )handmaid( of Allāh! Give me some water!” The lady of the house called a slave girl to get a pitcher and accompany her as she wanted to personally quench the thirst of Sakinah who was sitting with her Aunt on the riding camel. Reaching them the woman poured water into the goblet and addressed Janab’e Zainab , “You too appear very thirsty, O lady, to which household do you belong? It looks you belong to a pre-eminent family… you have a blessed forehead… have some water”. Janab’e Zainab asked if she wanted anything in return for water. The woman said, “No my lady! I do not want anything. But I heard that God listens to the supplications of hostages and orphans. I desire to see Exalted Zainab … since long I am in Kufah, and my Princess is in Madinah; please pray for me that I meet her”. Zainab exclaimed, “Umme Habibah! Don’t you recognize Zainab!” 184

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185

FlushPara

Qur’an is Knowledge – Majlis 8

This is our eighth discourse on the topic “Qur’an is Knowledge”. In the course of our discussions some other issues came up and to avoid any misunderstanding it is necessary to announce that at this venue itself we are observing Iqbal day on twenty-eighth April, which is many days after the Day of Ashura. We have also been informed that the Iqbal committees throughout Pakistan have shifted Iqbal Day from twenty-first April. Radio Pakistan also confirmed that it will broadcast only devotional poetry of Iqbal related to Husain alaihi ‘sSalam. Anyhow, my friend Hashim Raza Sahib is possibly present here, who was earlier Secretary of Broadcasting and now he is the Managing director of the Census department. He indicated to me that a particular date is marked in his official diary that corresponds to twenty-first Ramadan. On that day

Quran is Knowledge

Queen Elizabeth had organized dinner at Buckingham Palace in honor of Qaid’e Azam Mohammad Ali Jinah. However, Jinah declined (the invitation) saying that today is the day of martyrdom of Hazrat Ali and he would not attend. The world press posed to the Secretary of Qaid Azam, “Who is Ali?” This led to the start of quite informative discussions in the press media. By another coincidence this year we faced another delicate situation with King Mahindra of Nepal due to some diplomatic oversight. King Mahindra was to visit Pakistan and the date of his arrival was also clashing with the 10th Muharram. With great far-sight, the President of Pakistan wrote to him to postpone his visit after the Day of Ashura, which was acceded by the King of Nepal. Anyway, the general situation is such that even though many people may not be aware of the significance of Ashura, but our congregations have made people conscious of what can be enjoyed or observed and what should be avoided on this day. Who is Husain and what is his exalted position. People do not know but they have come to know the propriety that should be observed on the day Husain was killed. This is a dole of the Majalis which some people are trying to ambush while these discourses/ Majalis, this procedure of propagation (of Truth), is aimed only at imparting good manners to the people 65. 65

This is an allusion to the conducting of exams during the days of mourning and the proposal of celebrating Iqbal day on Ashura. During speech, here follows an admission

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This is the eighth speech on Quran Ilm Hai; tomorrow is the ninth speech then on the tenth also the summary will be presented as a supplement to the subject of our topic as our life is related to Qur’an. Today we shall attempt to look into some important issues. The foremost point is that the Qur’an encompasses the universe; please listen attentively! Qur’an covers the universe; Quran is Divine Revelation; the Revelation/ Wahi that claims, (16:89),

ِ ُ ِ‫َو َن َّزلْ َنا عَلَ ْي َك ألْ ِك َت ٰـ َب تِ ْب َي ٰـ ًۭنا ل‬ )‫َش مء(۝‬ َْ ‫ك‬ Everything has been described clearly in this Book. Qur’an is the Divine proof until the Last Day; whatever we may require Qur’an provides the needful and fulfills all our needs as long as the world lasts. That means all the needs with regards to intellect and wisdom, in respect to spiritual aspects or for knowledge and for gnosis, in whatever walks of our life we want the help of Qur'an, it would help us. Qur’an is Knowledge. Therefore, if a book is written on any Science (any branch of Knowledge) and the author is familiar of the sense of letting down the students and their parents that in spite of all attempts the local authority of Schools administration refused to postpone the exams until the end of Ashura. This part of the speech is abridged for the sake of brevity.

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with Qur’an then he can start with a relevant verse of the Qur’an that the Science dealt with in the book is founded on the given verse. Any wise man, any philosopher, any physician and any chemist, any expert in his line, if he wants to present the results of his research, there is a verse for its base or foundation. The Science )or ‘ilm( of Forms, Metaphysics, the Science of Ethics, Earth Sciences, Geology, Chemistry, Zoology, Botany, Anthropology, and all these branches of knowledge that are being taught, all the sciences in which the world is involved now, all the discoveries toward which the world is advancing, all have their foundation in the Qur’an. This is not simply a talk of faith. However, to appreciate this reality one has to look at the Qur’an with that vision that is familiar with the disposition of the Book of Allāh. A multi-profitable institute investigating different branches of agriculture, engineering, chemistry, and physics had this verse from Surah Baqarah inscribed on their main building, (2:269),

)‫وَت خ ْ ًَْۭيا كَثِ ًْۭيا(۝‬ َ ِ ُ‫يُ ْؤ َِت ألْ ِح ْْكَ َة َمن ي َشَ ا ُء ۚ َو َمن يُ ْؤ َت ألْ ِح ْْكَ َة فَقَدْ أ‬ God gives wisdom to whomever He wishes, and he who is given wisdom is certainly given an abundant good. Those who desire wisdom, and the wish is fulfilled are promised abundant good. Whatever kinds of sciences are there in the universe are all related to contemplation and intellection or 190

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reasoning. Now you think of the sciences/ ‘uloom I will recite the verses. Let us start from Surah Baqarah, (2:164),

ِ ْ ‫ا َّن ِِف َخ ْل ِق أ َّلس َم ٰـ َوٰ ِت َوأ ْ َل ْر ِض َوأ ْختِلَ ٰـ ِف أل َّ ْيلِ َوألْنَّ َا ِر َوألْ ُف‬ ‫كل أل َّ َِت‬ ِ ‫َ َْت ِرى ِِف ألْ َب ْح ِر ِب َما يَنفَ ُع ألنَّ َاس َو َما أَ َنز َل أ َّ َُّلل ِم َن أ َّلس َما ِء ِمن َّما مء فَأَ ْح َيا‬ ِ ُ ‫ِب ِه أ ْلَ ْر َض بَ ْعدَ َم ْوِتِ َا َوبَ َّث ِفْيَا ِمن‬ ‫اب‬ ِ ‫َص ِيف أل ِري َ ٰـ ِح َوأ َّلس َح‬ ِ ْ ‫ُك دَابَّةم َوت‬ )‫ون(۝‬ َ ‫ألْ ُم َس َّخ ِر بَ ْ َني أ َّلس َما ِء َوأ ْ َل ْر ِض لَ َـاي َ ٰـ مت لِقَ ْومم ي َ ْع ِق ُل‬ In the creation of the heavens and the earth … the movement of the ship … in the falling of rain … in the lifestyles )scattering( of animals … in directing the winds, there are the Ayat, Signs for those who use the intellect. Now if one is talking about the changing winds, he should use intellect; someone reflecting on the science behind the floating boat then he needs to apply reason, ponder on the creation of heaven and earth, and use intelligence. As Qur’an says at another place, (13:4),

)‫ون(۝‬ َ ‫ا َّن ِِف َذٰ ِ َِل لَـَاي َ ٰـ مت لِقَ ْومم ي َ ْع ِق ُل‬ ِ There are indeed signs in that for people who apply intellect. And where the intellect is lacking, this verse may be read thousands of times to no avail. Continuous recital of this Ayat will create no effect. However, if any such institute of scientific research is established in the Muslim world where Science is taught according to Qur’an then this verse may be 191

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reminded first, and research conducted on this verse that how many branches of sciences are mentioned in this. Further, it can be observed which are all the verses followed by the truisms.

)‫ون(۝‬ َ ‫ا َّن ِِف َذٰ ِ َِل لَ َـاي َ ٰـ مت لِقَ ْومم ي َ ْع ِق ُل‬ ِ )‫ون(۝‬ َ ‫ا َّن ِِف َذٰ ِ َِل َل َاي ٍت لِقَ ْو ٍم يَتَفَكَّ ُر‬ ِ

Surely there are definite Signs for those who use reason, and those who reflect. At another place in Surah Baqarah, it is said, (2:266),

‫ون ََلُۥ َجنَّ ٌۭة ِمن َّ َِّني مل َوأَ ْع َنابم َ َْت ِرى ِمن ََتْْتِ َا أ ْ َلَّنْ َ ٰـ ُر‬ َ ‫أَي َ َو ُّد أَ َحدُ ُ ْك أَن َت ُك‬ ِ ُ ‫ََلُۥ ِفْيَا ِمن‬ ‫ُك ألث َّ َم َرٰ ِت َوأَ َصابَ ُه ألْ ِك َ ُْب َو ََلُۥ ُذ ِري َّ ٌۭة ضُ َعفَا ُء فَأَ َصاّبَ َا اع َْص ٌۭار‬ ِ َّ ْ ُ َّ َ ِ ْ ُ ُ َ )‫ون(۝‬ َ ‫ِفي ِه ًنَ ٌۭر فَأ ْح َ ََتقَ ْت ۗ كَ َذٰ ِ َِل يُبَ ِ ُني أ َّ َُّلل لُك ألـَاي َ ٰـت ل َعلُك تَتَفَك ُر‬ Would one among you desire to own an extensive property, a garden of palm trees and vines, yielding all kinds of fruits, with streams running in it, that he is overtaken by old age but has weakly offspring, whereupon a fiery hurricane was to hit it … and the weak children were to fail protecting it; thus Allāh clarifies His signs for you so that you may reflect. Protection is imperative. …… Hence the Apostle having received the most precious bounty, that is Qur’an, deemed it

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necessary to leave it with such inheritors who would protect it come what may ……… Qur’an is the Book of Knowledge. What are stars and what are the planets? Some have creatures of their own. This secret is indicated in Surah Shura, (42:29); it is said.

)‫َو ِم ْن َءاي َ ٰـتِ ِهۦ َخ ْل ُق أ َّلس َم ٰـ َوٰ ِت َوأ ْلَ ْر ِض(۝‬ And among His signs is the creation of Heavens and the Earth

)‫َو َما بَ َّث ِف ِْي َما ِمن دَابَّةم(۝‬ And whatever creatures He has scattered in them… the moving creatures, animals that are capable of movement are present in the earth and also in heavens66; the verse continues,

)‫َوه َُو عَ َ ٰل َ ُْج ِعه ِْم ا َذا ي َشَ ا ُء قَ ِد ٌۭير(۝‬ ِ

And God has the power to gather them, the creatures of here and there (of heavens and the earth). Flying saucers are being reported carrying strange-looking creatures but these are only proverbial “castles in the air”, Qur’an is much more advanced

66

Fihima is inclusive of all heavenly bodies and the living organisms are terrestrial as well as extra-terrestrial as it were.

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than this. In Surah Rahman, all those who dwell anywhere are challenged, (55:33)

‫ِش ألْجِ ِن َوأ َّْل ِنس ا ِن أ ْس َت َط ْع ُ ُْت أَن تَن ُف ُذو ۟ا ِم ْن أَقْ َطا ِر أ َّلس َم ٰـ َوٰ ِت‬ َ َ ‫ي َ ٰـ َم ْع‬ ِ ِ )‫ون ا ََّّل ب ُِس ْل َط ٰـ من(۝‬ َ ‫َوأ ْ َل ْر ِض فَأن ُف ُذو ۟ا ۚ ََّل تَن ُف ُذ‬ ِ O company of jinns and humans! If you can pass through the confines of the heavens and earth, then do pass through. But you will not pass through except by an authority from Allāh… God does not say that you will be debarred or stopped; this is not the door of a miser, this is the bounty of the Most Generous. But if your goal is that, then better think about the purpose of your creation. You may think the purpose of creation is landing on moons and stars, but what the Qur’an says is quite different. The purpose of creation is presenting oneself in His court, and here in this world lies the preparation for that attending.67 On the other hand, the motivations for all the scientific ‘uloom are present in Qur’an. Please listen attentively, surely you will find it very useful. Surah Rum, (30:20)

)‫ون(۝‬ ٌۭ َ ‫َو ِم ْن َءاي َ ٰـتِ ِهۦ أَ ْن َخلَقَ ُُك ِمن تُ َرابم ُ َّث ا َذا أَ ُنُت ب‬ َ ‫ِش‬ ُ ِ َ‫َِش تَنت‬ ِ 67

At the risk of appearing redundant, it is felt worth repeating what the Allamah is saying; the purpose of creation as a human being is to present yourself in the Court of the Creator as perfect as you may aspire.

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Of His signs is that He created you from dust, then, behold, you are humans scattering (all over). The verses of the Qur’an call you to use your reason. Thus, the foundation of Anthropology is in Qur’an, how a human )being( was made. Further, we read (30:21)

)‫َو ِم ْن َءاي َ ٰـتِ ِهۦ أَ ْن َخلَ َق لَ ُُك ِم ْن أَن ُف ِس ُ ُْك أَ ْز َوٰ ًۭجا(۝‬ And of His Signs is that He created for you mates from your own selves

)‫َو َج َع َل بَيْنَ ُُك َّم َو َّد ًۭة َو َر ْ َْح ًة(۝‬

And He ordained affection and mercy between you.

)‫ون(۝‬ َ ‫ا َّن ِِف َذٰ ِ َِل لَ َـاي َ ٰـ مت لِقَ ْومم يَتَفَكَّ ُر‬ ِ

Herein are the Signs for the people who reflect. Further in the same Chapter, Rum, (30:23)

)‫َو ِم ْن َءاي َ ٰـتِ ِهۦ َمنَا ُم ُُك ِبأل َّ ْيلِ َوألْنَّ َا ِر(۝‬ and of His Signs is your sleep by night … Ponder at least sometimes about the sleep … why does sleep ensue… body gets revitalized by sleep it is (kind of) food for the body, indeed it is a great bounty; at the same time, it is unstoppable. But the All-mighty is not troubled by sleep,

)‫ََّل تَأْخ ُُذ ُه ِس َن ٌة َو ََّل ن َْو ٌم(۝‬ 195

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he Master is not overtaken either by slumber or sleep but makes sleep befall on His slaves. Ponder on this blessing,

)‫َو ِم ْن َءاي َ ٰـتِ ِهۦ َمنَا ُم ُُك ِبأل َّ ْيلِ َوألْنَّ َا ِر(۝‬ You sleep at night and sleep during the day too. Now, we should look into all those verses that start with - ‫َو ِم ْن‬ ‫“ َءاي َ ٰـتِ ِهۦ‬And of His Signs” and study the verses following this phrase. Now I shall recite the verse 41:53-

)‫َس ُ ُِن ُِّي ْم َءاي َ ٰـتِ َنا ِِف ألْ َـافَ ِاق َو ِِف أَن ُف ِسه ِْم(۝‬ Soon We shall show them Our signs in the Universe68 and also in their psyche or souls…

)‫َح َّ َٰت يَتَبَ َّ َني لَه ُْم أَن َّ ُه ألْ َحقُّ (۝‬ Until it will become quite clear to them that it is the Truth. The only difficulty is that the intellect is a bit sluggish while the Qur’an is heavy with meanings; it should not be considered easy. Yet, the miracle of the Qur’an is such that it is read by a child, a youth reads it, an old person reads it, girls read it and women read it, a learned man reads, a Gnostic also reads, and a mystic also reads it. Whenever and whoever reads

68

There is no restriction in the connotation of Al-Afaq meaning horizons as to be applicable only for our planet; hence it covers the horizons as and when these are reached in the entire Universe; and God knows better.

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it, he obtains some blessing or favor or whatever was his quest. Qur’an does not deprive anyone. Qur’an is Knowledge … who has taught us this lesson? Why not I ask Iqbal, “O Iqbal! Tell us who illustrated the mystery of the Qur’an? Who taught you the Qur’an? Iqbal says, ‫رمز قرآن از حسین آموختیم‬

ُ ‫ز آتش او شعله ها اندوختیم‬ I have lighted my torch from his fire; I have learned the mystery of the Qur’an from Husain. If Iqbal wanted to know the worth of prostration Husain demonstrated that the power of Sajdah shakes the earth. Iqbal was wondering whether Islam should follow monarchy or democracy, whether it should follow socialism or dictatorship, Husain showed what the system of governance in Islam is. If Iqbal was contemplating how a man can achieve his goals in the field of thought and action, then surely Husain showed how a man can attain the purpose of his life. We have learned the apparent and hidden meanings and the secrets of the Qur’an from Husain. Would it happen, that these truths )of Iqbal’s poetry( were made known, and these ideas publicized and propagated! On the contrary what is broadcasted is only the refrains of 197

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“become united”, “be honest”, and “stand by the millat”. What is really required to set the matters right is intentionally covered up. Because, if the issues are brought to public notice, then people will become vigilant, and when a man is awakened then he realizes what is true and what is false. Therefore, it is found expedient to ignore such composition of Iqbal:

‫ختی‬ ‫یسحآوم تم‬ ‫نا تز ت‬ ‫رمر ِقرآ ت‬ ‫ت‬ ‫ختی‬ ‫زآشتِاوشتعل تهتاہا تدنو ت تم‬ We have learned the profundity of the Qur’an from Husain ibn Ali. We can see how Husain defines the absolute Unity of God or what is his exegesis of Surah Ikhlas … qul huwa l’lahu ahad! Of course, such a discussion appears very demanding but as you progress slowly you are sure to develop a taste and appreciation for such discourse. A day may come when our congregations would be devoted to scholarly discourse. Until then we have to progress slowly on this road. Once Josh (Malihabadi) recited a couplet that is quite appropriate for the situation I am pointing out.

‫ذراآہتسہےللچاکروانِ فیکویتسم توک‬ ‫ق‬ ‫ہکحطسذنہِاعملتخسباومہارےہاس ت‬ 198

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What is needed is a careful approach because people are not yet mentally prepared to accept the truth. In any case, we have to keep in mind the intellectual level of the listeners. Qur’an is thuqul i.e., heavy. Therefore, the Prophet of Islam used the same word for Qur’an and said:

I am leaving behind two valuable, two weighty things with you; one is the Book of Allāh that is attributed to Him and the other is my family, ‘Itrah that is related to me. As the Book has to last until the qiyamah the Family is necessary so that it accompanies the Book; my ‘Itrah is necessary so that it suffers every hardship, does not aspire for power, and safeguards the Qur’an at all cost. Those who were coveted to rule looked at the guardian protector of the Qur’an and seeing his existence in conflict with their interests tried to wipe him out. However, Qur’an is Knowledge, a comprehensive account that has also shown that in every era the prophets have been murdered; not only the prophets but other men of God, (3:21),

)‫ون ِِبلْ ِق ْسطِ ِم َن النَّ ِاس(۝‬ َ ‫ون َّ ِاَّل َين يَأْ ُم ُر‬ َ ‫َوي َ ْقتُ ُل‬ Even those who call for justice are also killed by those who defy the Signs of Allāh. Quran identifies these wicked people, (4:151), 199

Quran is Knowledge

)‫ون َحقًّا(۝‬ َ ‫أُولَ ٰـئِ َك ُ ُه الْ ََك ِف ُر‬ Truly, those only are the disbelievers; those are the deniers of Truth. Whichever way you look, if your judgment is right then you shall find that Qur’an provides great assets for all branches of knowledge; it is a resource for every seeker of knowledge and every researcher. And it is an announcement for all that to contemplate is to avail a great boon. You will be surprised by what a famous thinker has said after reading the Qur’an. He made a strange demand; he said, seize the Qur’an from the Muslims, Take the Qur’an from the Muslims69, get hold of the Qur’an of Muslims, because if you want the world to progress then progress is in this Qur’an. Confiscate this Qur’an so that the Muslims forget it. So, in due course, that opium has also invaded whence Qur’an was not literally taken away but instead a general lesson was imparted asking people to just recite it, you want to read then read more and more. Finish one Surah or more per night! Just 69

It is mentioned in Bukhari & Muslim that the Prophet said, ِ َّ ‫ُخ ُذوا القُ ْرأ َن ِمن أ ْربَ َع ٍة ِمن عب ِد‬ ‫ وأ َ ُِّب ِبن‬،ٍ‫ و ُم َعا ِذ ِبن َجبَل‬،‫ َم ْو َىل أ ِّب ُح َذيْفَ َة‬،ٍ‫وسالِم‬ َ ،- ‫ فَبَ َدأَ به‬- ‫اَّلل ِبن م َْس ُعو ٍد‬ ‫كَ ْع ٍب‬ Take the Quran from four individuals: Abdullah ibn Mas'ud, who began with it, Salim, the freed slave of Abu Hudhaifah, Mu'adh ibn Jabal, and Ubayy ibn Ka'b.

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read and do not bother about evaluating Qur’an in terms of a comparative study; that is, what is its position vis-à-vis other sciences. After studying other languages and all kinds of sciences, none ponders to appraise the matchless status of the Qur’an. Unless a Muslim adapts this line of thinking he will not be able to understand the Qur’an. Restricting oneself to the extent of knowing the syntax is not enough; similarly confining oneself to logic may be right to a certain extent. But the fact is that with regards to (obtaining) Knowledge from Qur’an you need to know syntax, logic, and also the Muslim Scholastic Philosophy (Kalam). Research on Qur’an by deserting the Protectors and Scholars of the Qur’an is of no avail; it is scandalous! Still, wherever you find some research institutes which are working on Qur’an it is claimed that Qur’an is sufficient, the Book is enough. Look! Simply Qur’an is not sufficient. In my speech today I have presented a large number of verses from the Qur’an and showed that Qur’an is a great source of Knowledge. This is not possible for others only because what I have presented is borrowed from the bab’e madinatul ‘ilm, the Door to the City of Knowledge (Ali ) as designated by the Prophet (S). What has been said is from the sermons of Ali , every idea is derived from the same source. Someone asked him, “O Ali! What is the connection between the stars in the firmament; is 201

Quran is Knowledge

there any communication between them? He said, “Yes they are connected, and added that we, the Aal’e Muhammad exit one )heavenly body or star( and enter another”. I am perplexed as to whom I should tell these things; the congregation does not have the forbearance to listen to those sermons, but I do endeavor to kindle the interest and tell them who recite the Qur’an that they may look sometimes into Nahjul Balagha also. I have raised some issues in front of you and told you that these sermons are very helpful in understanding the Qur’an. If the Book is Divine Knowledge then they (the Imams of Ahl al-Bayt) are the embodiment of the Divine Knowledge of the Book. They bear witness to the Prophethood based on their Knowledge of the Book70. O Muslims! Qur’an is wahi, (Revelation) revelation is Noor, effulgence or Light, and Light encompasses everything. Qur’an asserts that it contains knowledge therefore we firmly believe that it can stimulate and urge you to gain knowledge. First and foremost, the children are needed to be assured that everything is in the Qur’an. Then teach them three or four verses at a time without rushing through. Pause at every verse as long as 70

The Allamah is alluding to (13:43) Say O Prophet Allah is sufficient as a witness between me and you and whoever has knowledge of the Book. According to exegesis the distinction whoever has knowledge of the Book refers to Imam Ali ibn abi Talib.

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required, then you will realize that Qur’an is Knowledge. On the other hand, people failed to realize what Ali said, ‫ََّل ي َ ْن ِط ُق‬ ‫ ِب ِل َس ٍان‬Qur’an does not speak by its tongue … it has no tongue, but it needs an interpreter. However, the interpreter is not some magazine sold in the Market under that name, tarjuman al-Qur’an )interpreter or translator of Qur’an(. It has happened in every period that a nice name gets plagiarized. The name tarjuman was given by the Leader of the Faithful and it is imitated after him. The day when it was named so was the day when Ali was battling with the rebels. Ali said about the Qur’an, ‫ ََّل ي َ ْن ِط ُق ِب ِل َس ٍان‬it does not speak but ‫ َو ََّل ب ُ َّد َ َُل ِم ْن تَ ُرُج ٍَان‬, it is essential to have its spokesperson or interpreter. Consider the verse (61:4),

ِ ِ ‫ون ِِف َسب‬ )‫وص (۝‬ ٌ ‫ِيِل َصفًّا َ ََكَّنَّ ُم بُنْ َيا ٌن َّم ْر ُص‬ َ َّ ‫تا َّن‬ َ ُ‫اَّلل ُ ُِي ُّب َّ ِاَّل َين ُيقَاتِل‬ ِ

Indeed, Allāh loves those who fight in His way in ranks as if they were a solid cemented structure (a wall nourished on metal). The verse is difficult to comprehend until the interpreter does not come forward. When Ali showed his valor in the battle of Badr the meanings of the verse became clear. That is how a brave person fight. The people saw Ali in Badr, in Uhud, in Khaibar, and in Khandaq, and the meanings of ‫وص‬ ٌ ‫ بُنْيَ ٌان َّم ْر ُص‬became evident. Further, Allāh has promised in Surah Ma’ida, )5:54(, 203

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ْ ُ ‫َاي أَُّيُّ َا َّ ِاَّل َين أ َمنُوا َمن َي ْرتَ َّد ِم‬ )‫اَّلل ِبقَ ْو ٍم (۝‬ ُ َّ ‫نُك َعن ِدينِ ِه فَ َس ْو َف يَأْ ِت‬ ‫ُ ُِيْبُّ ُ ْم َو ُ ُِي ُّبون َ ُه‬ O people who believe! If any among you gives up his religion, Allāh will soon bring a people whom He loves and who love Him. The verse needs explanation; who does Allāh take as friends? A people, qawm, a nation! And that nation loves Allāh. The qawm is in plural case but again only one is seen out in the front. Taking the standard of Islam Ali advances and the Messenger says here is he who loves Allāh and His Messenger and Allāh, and Messenger love him! But a nation is also there because after him (Ali) others would also appear. Qur’an is comprehensive; it encompasses the time until the Last Day. Qur’an offers a symbol; in the symbolism firstly, a personality appears with one person, and then with every personality at some other time other personalities would appear. The Messenger entrusted the Standard to him who was known to him and about whom the Apostle was sure that he will not come back without conquering. But surely there were other personalities also, for instance, in Badr, Uhud, and the battle of Mau’tah (‫ ) ُم ْؤتَة‬or in Khaibar. At some place Ja’far was given the Standard, sometimes Hamza and sometimes Ali got the ‘alam. However, in most of the battles, Ali was the standard-bearer of the Messenger. It is evident that carrying the Standard is the right of only him 204

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who is brave, whose loyalty is in no doubt; he who is so firm as if he is a “wall strengthened by metal”. People seeing the Standard with him would recognize instantly that he is the one who keeps Allāh and His Messenger as friends and Allāh and the Messenger keep him friends. Today is the day of the Standard-Bearer; this is the day of Abbas, the day of the son of Ummu’l Baneen, the Mother of Four Sons. The youth and the courageous of the nation are listening to me; may God help them retain their courage. You are all aware that when a difficulty arises you recall one name. In fact, everyone should pronounce, “Abbas!” But as the people feel embarrassed to take Ali’s name in the face of adversity we would not propose the name of Abbas as of yet. While I am saying this I am aware that the way a friend unreservedly shouts “Ya Abbas” is known only to a friend. When the dangers seem impending the outcry for help starts. Presently we may be blamed with shirk or innovation bid’at for uttering these names but, may peace prevail, in recent memory, this very Radio Pakistan used to blare daily, sometimes twice a day, “har dam nam Ali da, nam Ali da! Nam Ali da!” The whole nation was listening ecstatically, the leading lights of religion were also listening “Nam Ali da”, none objected that this is shirk, ascribing partners to God! Then it is not known how after some time those lyrics disappeared; not only did the audio 205

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tape seem to have disappeared, even that name seem to have been forgotten again; perhaps because the dangers have been evaded. That name is forgotten, and the thoughts, and the ideology, associated with that name are all wiped out. What is the matter! The name is remembered only when the shadows of gloom loom large. The bounties of the Lord are innumerable and after recounting some of these the Benevolent reminds,

)‫فَ ِبأَ ِي أ ََّل ِء َ بِرِ ُ َْكا ُتكَ ِذ َِب ِن (۝‬ Then which of the favors of your Lord will you deny? Anyhow, there is no necessity for us to recount these things; not only the name (Ali) is forgotten we are reprimanded that it is shirk to recall that name. How can we tell them to remember the name of Abbas too! May the people get enlightened about Abbas. Let me introduce him briefly.71 After the passing away of Janab Zehra, Hazrat Ali married a lady from the tribe of Banu Kilab who was called Umm alBaneen. Hazrat ‘Aqeel, the brother of Ali told him that her family was selected according to his wish that the bravest clan among ‘Arabs may be chosen so that the progeny from a 71

Hazrat Abbas was born on 7 Rajab/4 Shabaan (645 AD) and martyred by sword on Ashura 10 Moharram 61 AH (680 AD). He was the son of Hazrat Ali ibne Abi Talib. His mother's name was Fatima Binte Hazam also known as 'Ummul Baneen'. She bore Hazrat Ali's four sons, Abbas, Abdulla, Ja'far and Usman. All of her sons were martyred along with Imam Hussain.

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woman of such a clan would also be brave. Ali married her and Umm al-Baneen entered the home as a bride. Hasan and Husain got up respectively to welcome the new mother. Umm al-Baneen folded her hand and said that she considered herself their slave. She was always mindful that they were the children of Fatima and thought only about their comfort. She used to ask her son Abbas to follow always behind Husain and serve him like a servant and rush to attend if Husain needed anything. The day her son was born Umm al-Baneen asked Amir alMomineen (as) to give him a name. Ali smiled and said the baby would be named by Husain. Abbas had not yet opened his eyes. Husain took him in his arms; the baby opened his eyes and looked at Husain. Husain liked the visage and exclaimed, “Look! He is Abbas”. Abbas in Arabic means enraged lion. Ali concluded, so he is Abbas and O Umm alBaneen! Take good care of him. Abbas was brought up with the adage, “Be dutiful to Husain”. The day Amir al-Momineen (as) was leaving the world, 21 years before Karbala, Abbas was hardly 10 or 11. He called Abbas by his side and told him, “Abbas think of Husain as your master, not as a brother”. Then he beckoned Husain and told him, “Husain consider him as your slave, not as a brother”. He turned to Abbas and said, “If I could be present 207

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at Karbala, I would have given my life for the son of the Apostle, so now you shall represent me there.” Today is the 8th of Muharram and you must have been listening about Abbas in different congregations; bear with me for a few more sentences. When the caravan was leaving Madinah, all were seated on their mounts, and taking the lead Husain had proceeded ahead. Abbas had seen to it that the Caravan was safely on its way. He was about to mount his horse when a slave girl called, “O Master! Your mother is asking for you.” Abbas came and bowed himself at the feet of his mother. Umm al-Baneen pleaded, “My Son! Take care of Fatima’s son!” The event of Karbala was over on the 10th Muharram. Madinah came to know about it on the 20 th. Within ten days it became known that the caravan of Husain was destroyed. It was announced in the city that the news about the Karbala massacre would be declared by the Governor from the pulpit. A throng of people gathered in the Mosque of Madinah to hear the official announcement. The Governor stood on the pulpit and announced, “O People! Husain who had left on 28th Rajab has been killed.” An old lady covered in black mantle advanced asking the crowd to clear her way. She reached the pulpit and pulled at the cloak of the speaker and enquired, “Had my Abbas 208

Qur’an is Knowledge – Majlis 8

deserted Husain! Was he not present in Karbala!” The governor asked, “Lady! Who are you?” The woman insisted, “Tell me first about Abbas”. The man repeated, “Tell me your name”. She replied, “I am the mother of Abbas … tell me about my sons”. He said, “All your four sons were killed before Husain was killed.” He added, “Even Muhammad son of Abbas was also killed”. He tried to console her, “Indeed it is great suffering”. But she said, “Now I am at peace”. She left the Mosque and went straight to Jannatul Baq’i. She placed her hands on the grave of Janab’e Zahra and exclaimed, “Shahzadi, my Princess! I have done justice to be your slave!”

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Qur’an is Knowledge – Majlis 9

ِ َّ ‫ب ِْس ِم‬ ‫اَّلل ا َّلر ْ َْح ٰـ ِن ا َّلر ِح ِي‬ )‫مح (۝) تَ ِزني ٌل ِ ِم َن ا َّلر ْ َْح ٰـ ِن َّالر ِح ِي (۝‬ )‫ون (۝‬ ٌ َ‫ِكت‬ َ ‫اب فُ ِصلَ ْت أ َايتُ ُه قُ ْرأًنً َع َرِب ًّيا لِقَ ْو ٍم ي َ ْعلَ ُم‬ (41:1-3): Sent down from the All-beneficent, the Allmerciful, a Book whose signs [verses] have been elaborated, an Arabic Qur’an, for a people who have knowledge. This discourse is also in the continuation of the previous Majalis at this center. Before we divert our discussion toward the last part of the topic and try to arrive to some meaningful conclusion, it is necessary to rectify some announcements made by me; this is urgent72. ……… The amicable settlement of our problems has to be duly acknowledged. Dear Friends! It is an outcome of the favorable and kind patronage of Husain and I am sold out to him for all my life; I am a beggar only of this abode, this threshold. I 72

Then follows various announcements regarding current pressing problems hinted in earlier speeches. All the issues were resolved due to active interest of Allama and cooperation of concerned officials. This part of the speech is not included.

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am a humble seeker of his attention. I have great confidence in his person and all my expectations and yours too are dependent on his help. Thousands of our brethren are standing outside in the sun; I feel sorry for them but there is no solution at hand. Anyhow, I want to get to the continuation of our discourse and try delivering a complete, comprehensive talk leading to fruitful conclusions. In today’s speech, I want to place certain most important matters before you. First and foremost is that “Qur’an is Knowledge” to the effect that each letter, every Ayat, and every Surah in it is a reservoir of rivers of ‘uloom, sciences, in its bosom. Obviously, (as an analogy) any map is beyond understanding without its scale. The students of Geography know that every map is accompanied by its scale, and its measure (Mizan). If you study the map with the help of this measure (scale) you would be able to locate the relative position of various countries or even cities and towns. Knowing the correct scale may help you to locate even your house for instance on a map, provided you comprehend the Mizan. Similarly, to obtain the Knowledge of the Qur’an also, that scale or measure, the Mizan is necessary that is one among the two weighty or precious things Thaqalaiyn.73 73 The stress here is on the term mizan and the word scale is used only as an aid to easy

understanding. The term mizan carries the sense of balancing implying weights/measure which in turn correlates with thuql and the word thuql itself means

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I sometimes wonder why is it that the Muslim Scholars do not pay any attention to the exegesis of the Qur’an by Aal’e Muhammad; why is it that these learned people do not accept the verdicts of Aal’e Muhammad. Why is it that the Muslim Thinkers read the Qur’an but do not look into the expounding authored by the spokespersons of Truth? It is a sorry state that the exegesis which are given by those who know the disposition of the Divine Revelations are neglected. The downfall and the decline of the Muslim nation in the era of the progress of the nations of the world are entirely due to the fact that, on the whole, the Muslims have not studied the exegesis of the Quran. Had they done so they would have discovered that the branches of knowledge related to the Aal’e Muhammad are nothing but the sciences in Qur’an. We study Kashshaaf, Suyuti besides Fakhr al-Din Razi, and other respectable exegetes and want to find out the meanings of the Qur’an. What is needed is to make a combined effort to see what Ali ibn Abi Talib has said about Qur’an, and what Hasan ibn Ali, Husain, Imam Baqir, and Imam Ja’far ‘alaihum ’sSalam have said about Qur’an. Let your purpose be criticism, commentary, objections, or delivering a speech, in short for any reason, please try to read Aal’e Muhammad, weight or gravity. In the present context the term mizan is in correlation to the Hadeeth-e-Thaqalayn referring to the two precious or weighty things the Book and the descendents of the Prophet s.a.w.a. Thus the measure or mizan refers to understanding the Book through an approach to the Ahl al-Bayt.

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look into their exegesis. Had their exegesis been studied surely all the sciences would have been known and the foundations for the branches of knowledge would have been firmly established. On the other hand, today, we are so troubled and frustrated in the face of our backwardness that we are seen at the doorsteps of others begging them for knowledge. This situation is, even though the foundations of all the branches of knowledge are in this Qur’an, Aal’e Muhammad have also discussed these foundations. All Knowledge is for the Essential Being. He knows about each particle; each particle is itself in His presence. His knowledge is by presence as against the knowledge that is acquired. The whole Universe is ever present in front of the Creator. Therefore, His Knowledge does not mutate due to the mutations of the known; His Knowledge does not become extinct due to extinction of the known, neither It becomes amplified due to amplification of the known. There are no alterations in His Absolute Knowledge.74 What you are seeing in the sphere of Creation is nothing but an evident effect and an obvious outcome of His Knowledge. 74 His knowledge does not metamorphose as if it had to change from what it was earlier

or as if it is controlled by the changes in the things known to Him by their presence while the things known may change, become extinct or become abundant.

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The manifestation of the peak of Knowledge at any given time is in this sphere of creation. As I said earlier (7 th Majlis) there is an internal link, a concordance ( tawafuq) between the desert and the hills, the day and the night, in the sun, moon and the stars; all are concatenated or interconnected; there is continuity amongst everything. The consistency and the connectivity of the whole sphere of Creation declare that the Creator is One, He is Just, All-Knowing, and Absolute Knowledge (in Himself); He knows the reality of everything hence He places/puts everything at its right or correct position. So, please understand that He is Absolute Knowledge and the Manifestation of His Absolute Knowledge is the sphere of Creation. In the sphere of Creation, there is an evident concordance, a mutual accord, and an absence of conflict; there is connectivity and consistency. Just as there is an inherent or internal concordance or concatenation in the sphere of Creation same is the case in the sphere of Religious Legislation or Divine Laws (tashree’). It means there is an internal concordance between the Laws ( shari‘ah( given to Noah, the Laws of Ibrahim, of Moses, and those given to Jesus. Wherever there was a shortage it was filled up or completed. Thus up to the stage of promulgation of the Last Legislation (Shari‘ah) the Body of Laws was bestowed which are called Shari‘at’e Muhammadi (the Islamic Laws). Please listen with full attention. I want to proceed very slowly until I am forced to stop due to my ill health. 215

Quran is Knowledge

This internal concordance or concatenation is present in the whole Universe. If one star is plucked the whole universe would turn topsy-turvy. Remove the Moon from the sky the gravitational force of the earth will be hacked. Remove a planet and the Solar System would become chaotic. In precisely the same way there is such consistency and concordance in Divine Laws (tashree’) that if you remove any one commandment from the middle the whole succession would be finished. The whole chain of Laws would be lost. Therefore, consider the permitted by Muhammad as lawful (halal) and prohibited by Muhammad as forbidden (haram). Do not let your ideas interfere in the Shari‘ah that to a certain extent you would accept the Prophet's commands and from some point, you would reject it. Do not say about something that it is lawful, halal but I make it haram; if you do so the chain connecting the Laws would be broken. The sphere of Religious Legislation tashree’ is continuous; precisely as there is concordance in the sphere of Creation takwin there is concordance in the sphere of Legislation also. This mutual consistency is binding or compulsory. So much so that in the sphere of Creation, Man is at the peak of perfection and he has to appear on the Day of Resurrection with his account of deeds and show to what extent he followed the Last of the Religious Laws, the shari‘at’e Khaatam, the Legislation proclaimed by the Last Prophet. The shari‘ah and 216

Qur’an is Knowledge – Majlis 9

the man, both will come to the Gathering of the Day of

mahshar. Hence, my respected friends, to maintain this internal concordance of the Divine Laws, to confer continuity to the Prophet’s commandments, and impart it firmness the Prophet was himself made responsible. The Prophet was made responsible for the continuity, and he was told that it is his duty and,

‫ََّل ُت ََكَّ ُف ا ََّّل ن َ ْف َس َك‬ ِ

“Do not trouble anyone except your own self”. It is your responsibility either to fight or enter into a truce or negotiate; it is not the responsibility of anyone else. What was the forethought behind this command? The fact is that Arabia was peopled by an assortment of tribes. Lest it may so happen that after the Prophet every tribe would start claiming that it had helped the Prophet at some particular time, some tribe would say we helped in the battle of Badr, another would say we were in Uhud, and someone would claim we helped in Khaibar. Therefore, the Prophet found it prudent to follow a certain course in times of dire necessity or fierce battles. I want to entrench in your minds what Amir al-Momineen, Ali has to say about these situations. Hazrat Ali says,

‫ا َذا ْاْح ََّر ال َبأ ُس َوأ ْح َج َم النَّ ُاس‬ 217

Quran is Knowledge

When the battles became fierce and people began to retreat,

ِ ‫َالس ُي‬ ‫وف‬ ُّ ‫قَدَ َم أ ْه َل بَيِتِ ِه فَ َو َ ٰق ّبِ ِ َم أ ْْصَابَ ُه َح َر‬ The Prophet would advance members of his family, cast the people of his household into the thick of the fighting, and save his companions from the attacks of swords. (The Prophet had such high regard for his companions that he would rather save them and hurls his own family into the ferocious battles. The Prophet knew the companions would not say anything out of respect, but their future generations would boast, “Had our grandfather not been there, what would have happened in Badr? … If our forefathers were not there what could have been the result of Khaibar or of Khandaq!”(75 Hence, remember that Amir al-Momineen says:

‫ا َذا ْاْح ََّر البَأ ُس َوأ ْح َج َم النَّ ُاس‬ ِ ‫الس ُي‬ ‫وف‬ ُّ َ ‫قَدَ َم أ ْه َل بَيِتِ ِه فَ َو َ ٰق ّبِ ِ َم أ ْْصَابَ ُه َح َر‬ The Prophet saved his companions and asked his family members to take charge of the fighting.

‫فَقُتِ َل ُعبَ ْيدَ ُة بِن احلَا ِر ِث يُو َم بَدْ ٍر‬

75

These words of Allamah )in parentheses( are in a sarcastic vein … perhaps the battles would have been lost if the Prophet had not followed his strategy.

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Thus, Ubaidah ibn Harith ibn Abdul Muttalib was killed on the day of Badr;

‫َوقُتِ َل َ ْْح َز ُة ي َ ْو َم أ ُح ٍد‬ Prophet’s uncle Hamza was martyred in Uhad and

‫َوقُتِ َل َج ْعفَ ٌر ي َ ْو َم ُمؤتَة‬ Ja’far ibn Abi Talib was killed in the battle of Moota. Ali muses:

، ‫ئت َذكَ َر ُت اَ ْ َْسه‬ ُ ‫َوأ َرا َد َم ْن لَ ْو ِش‬ ‫ َولَ ِك َّن أ َجالَهُم ُ ِْعلَ ْت‬، ‫ِمثْ َل َّ ِاَّلي َأ َرا ُدوا ِم َن الشَّ هَا َد ِة‬ “Another person, whom I can name if I wish )i.e., himself( wished to seek martyrdom but their deaths had approached while his death had not yet approached. Thus, in every battle, he desired to be martyred but the Apostle used to pray, “Lord! You took away Ubaidah in Badr, Hamza in Uhad, and Jafar in Moota, now protect him )Ali(”. This was the first station of protecting the firmness of the internal concordance of the Divine Laws. Therefore, the Prophet wanted that on a battlefield the Self of Apostle nafs’e Rasul proceeds and in a settlement for truce the same Self goes; if the verses of Surah Bara’ah have to be conveyed nafs’e Rasul conveys and if anyone has to take the place on the 219

Quran is Knowledge

Apostle’s bed on the night of Migration the Self of Apostle sleep on it. Because, the Qur’an says, )4:84(,

‫ََّل ُت ََكَّ ُف ا ََّّل ن َ ْف َس َك‬ ِ

Do not trouble others except your own Self.76

The time marched onward. The Apostle had passed away and the people started talking sarcastically. “Ali has gone in hiding; he has withdrawn”. The memory of Khaibar and Khandaq was still alive; people remembered he went to face Amr ibn Abd Wud and killed him; thousands used to run away from the battlefield and people whispered what had happened that he had grown so quiet in Madinah! Ali (as) replies, and you remember this reply by the Leader of the Faithful. Ali recalls, “People are saying, If you get your right, that will be just,

‫اََّلَ ا َّن ِِف احل َِق أَن تَأخ ُُذ ُه‬ ِ ‫َو ِِف احل َِق أ ْن تُ ْمنَ َع ُه‬

but if you are denied the right that also is just … either wrench your right or forget it, if it is denied, If you were denied then 76

And nafs’e Rasul was none other than Ali a.s.

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‫فَ ْاص ِْب َم ْغ ُمو ًما أو ُم ْت ُمتَأَ ِِسفًا‬ Endure it with sadness or kill yourself in grief … endure it until death overtakes you. ‫ فَنَ َظ ْر ُت‬I looked around,

‫فَنَ َظ ْر ُت فَا َذا لَي َْس ِل َرا ِف ٌد‬ I looked around but found no one to shield me,

‫َو ََّل َذابٌ َوَّلَ ُم َسا ِع ٌد اَّلَّ أ ْه َل بَ ِيِت‬ None was there to protect me or help me except the members of my family… except Zahra and my two sons I had none to support me. This is Ali’s decision that he kept quiet. The Prophet had passed away and the world around had changed. Once Bani Taim and Bani Adi had assumed power Bani Umayyah tried to prompt Ali as to why he does not fight for his right. But Ali knew very well that Abu Sufyan wanted to provoke but if Ali draws out his sword, then Bani Umayyah led by Abu Sufyan would join the opponents to avenge the battles of Badr and Uhad. Therefore, he says,

‫…فَنَ َظ ْر ُت فَا َذا لَي َْس ِل َرا ِف ٌد‬. ‫اَّلَّ أ ْه َل بَ ِيِت‬ I found none around except Zahra and her two sons by my side77. Remember what Ali says further, 77

Editor’s note: Sharh Nahj ul Balagha – Ibn Abi al-Hadeed. The word “‫” َرا ِف ٌد‬ Raafidun means “a person who helps someone to overcome a trouble”. Here, the

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‫فَضَ نَنْ ُت ّبِ ِ ْم َع ِن املَنِيَّ ِة‬ I refrained from flinging them into death; I was not afraid for myself, I feared for their life. I might come out fighting but they will kill Hasan and Husain. Their ulterior motive is only to terminate the progeny of the Apostle. History would record that Ali was fighting with the companions of the Prophet, but Hasnain lost their life. Therefore he endured patiently so that the protectors of the Divine Laws shari‘ah are saved. Please try to understand! Ali could have gone fighting all the way to the Mosque78 but the door to Janab’e Fatima’s house was already torched; the two small boys would have been murdered. The course of history would have changed. Who would have inherited Muhammad (s.a.w.a.)? Hasan and Husain were a thorn in the eyes of the enemies. None of the wives of the Prophet had a child. Some daughters are mentioned but no progeny is recorded after them also. Fatima and her two sons, Ali was afraid for their lives. So, he says,

‫فَضَ نَنْ ُت ّبِ ِ م َع ِن املَنِ َّي ِة‬ word “‫ ” َرا ِف ٌد‬is not the same as “‫” َرا ِف ٌض‬, the latter means to refuse or reject. Here Imam Ali )as( is saying “When I looked around, I had no helper except for my household .” 78 Where the First Caliph was holding court.

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Thus, he protected the life of Hasan and Husain from the day the Apostle was martyred79. Ali protected them when he was taken to the Mosque with a rope tied to his neck; he was dragged there like a rebelling camel! He was a true Muslim, he endured being oppressed, there was no blame in being the victim of oppression, but none could implicate him as unjust. Ali observes, “You would say if it was my right, I would have taken it away … but I was looking at the broad picture”. Safeguarding the infinite continuity was his objective; he wished that the protectors are saved; that the progeny of the Apostle is sustained. At that juncture, it was only a small household that could have been surrounded from all sides. When a six-month baby was not spared in Karbala what could be expected? The whole history of Karbala could have ended then and there (in 11 H) recording instead that no inheritor of the Apostle could survive. Now in thinking of Husain that silence of Ali is also a factor; his father tolerated a rope tied around his neck only to protect him. Husain was aware of the future history that would unfold. He must have said to his father, “Father! Rest assured! I shall teach them such a lesson at Karbala that until the Last Editor’s footnote: It is important to note that Allamah Rasheed Turabi did not refrain from using the word martyrdom for the Prophet (saw), as it is recorded in the books of history that the Prophet (saw) was poisoned. All realities will be revealed on the reappearance of the Imam of the time (Ajfts). 79

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Day, no conspiracy would remain hidden, and no secret will remain a secret”. Husain was a witness to History from the beginning. There were all kinds of conspiracies. Someone was demanding allegiance Bay‘at from Ali, another would advise him to attack; someone else would say there was no need to fight; another would offer that for the time being Ali should compromise, and later they would get back his right for him. In this way, various tribes were approaching Ali, and all the time the Truth was getting covered up. All the time Husain was watching. As he was growing up, he must have been reliving that history; how his father had endured, how was he led to the Mosque; how his mother must have disheveled her hair suffering within herself. How patiently they endured in the face of great oppression and coercion. All those happenings were engraved in the mind of Husain ibn Ali. He had a keen sense of honor and an awe-inspiring personality. By God, the historians have recorded that after the martyrdom of Abbas the fury of Husain’s attack was such as not seen ever after. Anyhow since our aim has been to narrate his sufferings an account of his fighting is generally not given; how deeply he was wounded is mentioned but his bravery is not recalled.

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Now it is this third station that I wanted to explain. Ali aimed at following the policy of the Apostle to protect the Divine laws through the presence of someone as a representative of the Apostle’s self )nafs’e Rasul). Therefore, the silence of Ali on the day he was dragged to the Mosque was instrumental in saving the lives of Hasan and Husain. Similarly, Imam Hasan did not want to enter into warfare in the field of alMada’in80; people were deserting his ranks. From the household those children who had not matured yet and those young men who had not reached natural old age, all would have been assassinated at Mada’in and Karbala would not have taken place. The secret would have remained a secret and the conspiracy would have remained hidden. Ali kept silent and allowed to be tied with a rope; Hasan entered into a truce and drank poison. For Karbala, Husain would remember every bit of History. Come the event of Karbala he would demonstrate his awesome valor. These few points are worth remembering. 80

Muawiyyah had advanced with his forces to fight with Imam Hasan when the latter had been accepted as the new Caliph after the assassination of Imam Ali. As soon as Hasan was able to group an army of discreet dimensions he advanced to al-Madain to face Muawiyyah. Meanwhile the spies of Muawiyyah had infiltrated themselves between the ranks of Hasan’s army convincing many adversaries to change alliance. Hasan could foresee that the people would desert him as they had done in the case of his father. Therefore, to avoid bloodshed he compromised by withdrawing to Madinah accepting an armistice according to which Muawiyyah would have assumed the title of caliph and would govern according to the Qur’an and the tradition of the Prophet )S(, and that the caliphate would pass on to Hasan after Muawiyyah’s death.

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The policy of Muhammad (S) was to avoid fighting until such time that some person from his progeny is safe and secure. Husain found that Zain al-Abideen is safe, Muhammad Baqir, son of Zain al-Abideen is there; the ladies were there to take care and above all Husain had full confidence in Zainab, the protector. He knew if Zainab was angered, she would not be afraid of any situation. Let the immense army of the enemy be there, if Zainab gets enraged and curses the enemy the land of Karbala would meet the fate of the civilizations of ‘Aad and Thamud and go into oblivion. Zain al-Abideen had survived, and Muhammad al-Baqir was present thus the safety of the Prophet’s progeny was assured, and knowing his sister’s status, her valor, and the commanding personality, Husain had full confidence in Zainab. He took leave from her asking her to take charge of the Caravan of Aal’e Muhammad. He arrived at the bedside of the sick son and kept his hand on the arm of Abid recited Surah Hamd. His tears fell on the cheeks of Hazrat Abid and the son opened his eyes and saw that his father was deeply wounded. He realized that if Uncle Abbas was alive his father would not have been wounded. He enquired weakly, “Father! Has uncle Abbas been killed?” Then he asked about Ali Akbar. Husain said, yes, Ali Akbar has also been killed. My son, I have come to bid goodbye to you. Despite sickness Abid’e Bimar tried to get up instantly. Husain vowed to him by his Truth to lie down. He told him, 226

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“All our endeavors have been directed only to the effect that you survive. It is Allāh’s Will that you are sick otherwise you too would have been killed. My son, the Imamah has to continue. Abid’e Bimar, Khuda Hafiz! May Allāh protect you! When you return to Madinah greet my friends for me and tell them that I have endured great troubles for their sake. Tell them that if they hear about any person in trouble weep on my sufferings. When you drink cool water do not forget your thirst. Tell them that I missed them very much, but I remembered them most when I was asking for some water for my child Ali Asghar. He looked at the grieve-stricken ladies in the camp and urged them to be patient. He bade good-bye to Umme Lailah, Rabab and Ummeh Farwah. He called Zainab to come near as he wanted to say something to her. On the eve of martyrdom, Ali had spoken with Zainab for quite some time. And Husain also spoke to her before proceeding for his shahadat martyrdom. Only the sister knows what her brother said. When Husain was about to depart, Zainab asked him to sit down for a while. She circumambulated Husain three timers and asked him to raise his neck. She kissed his neck and said she was fulfilling the last wish of her mother. Husain

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also remembered he too had to fulfill the last wish. He kissed the arms of Janab’e Zainab. Tomorrow is the tenth and I may not be in a position to address you in my usual way. Tomorrow I cannot beseech Allāh (swt) for that what I wish to beseech. So let me say this today only. May Allāh help all of you to succeed! May Allāh fulfill your wish! May Allāh protect your children! May Allāh save you from unemployment! O, Allāh! This destitute nation has no patron except Husain; send us help! Today is the 9th Muharram. How the time goes by, therefore be careful and guard your precious time. If destined to live I will continue to serve the Imam next year and listen to your elegies, Nohay, and your matam! May Allāh keep you happy and well and guard you against every worry. Thus, I pray for you but during my entreaties, I sometimes fall quiet every year because while praying I suddenly realize who am I to plead for you! Zahara (S) herself may be present in your ranks observing, “O Allāh! These are my son’s mourners!” Every year we start with narrating the journey of the Sayyidu ‘sShuhada on the 1st of the month; on 2nd and 3rd we recall the details of the journey and arrival at Karbala. The 4 th is the day for ‘Awn and Muhammad; on the 5 th we talk about Ali Akbar who is the first martyr of Imam’s family. On the 6 th Ali Asghar is remembered and on the 7th Qasim ibn Hasan is 228

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mourned. The 8th is earmarked for Abbas but today Husain is with us. He takes leave from the sister. She lifts the curtain at the exit of the tent. Husain comes out and calls for his steed. There was none to fetch his mount. The horse comes by itself with bowed head. The sister holds the stirrups to help the Imam mount the horse. He looks at her and says, “Zainab we shall meet in the battleground. Take care of the children!” He addressed the horse, “Zuljinah let us go; this is my last ride”. The horse did not move. Tears were flowing from its eyes and it bowed its head towards the ground. Husain looked down and saw that a little girl was clasping the legs of the horse. Husain dismounted and took Sakinah in his arms and said, “My darling child! Are you very thirsty?” Sakinah said yes father! Husain said, “Shall I get water for you”. She exclaimed, “No Father, I do not want water; Uncle Abbas had also gone saying the same thing … I do not need water”. Husain held the daughter clasped to his bosom a little while; he consoled her, “Daughter, you are the descendant of an Imam; do not insist for further delay; let me go Sakinah! When the night descends sleep in the lap of your mother; now you stand at the door, stand there and let me go”. He dropped her at the entrance of the tent and left. Sakinah stood all the time at the entrance waiting for her father, but he did not return. As the sun was setting the 229

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assassins rushed into the tents and set fire to the camp. Shimr was slapping her, but the father did not return.

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Qur’an is Knowledge – Majlis 10

There is no time now for any long speech or for any prologue. Now it is only continuous weeping or continuous matam. Before we proceed with this address it is also necessary to discuss the prevailing conditions. By the grace of God, all the fellow Muslims have decided to observe this day of ‘Ashura in an organized way, according to their beliefs. The newspapers I saw this morning has truly done justice to the solemnity of the day. I have seen the dailies, Jung, Majlis, Hurriyat, Watan, Dawn, and Morning News … all of these. Each has written editorials that really touch the heart. Evidently, these are all esteemed Papers having no greed or vested interest and always speaking the truth. Besides the editorial Dawn has published such important articles today that it is necessary to preserve this issue. The editorial of a special issue “Momineen” is of historical importance and the vocabulary selected by the respected Editor is praiseworthy.

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Protect all these Papers, try to keep them safe and the services of our national Paper “Irshad” may also be noted, and this paper must be secured. Had you made a collection of all the “Husain Numbers” which have been published so far it would have constituted a Library in itself! Anyhow, it is also a good hobby. My dear friends! We shall go today in a procession to the center of “Iraniyaan” and the Majlis of Shaam’e Gariban would be held. As is the practice every year it needs to be advised that discipline and orderly behavior must be maintained keeping a watchful eye on the surroundings. Let nothing untoward happens that gives the impression that we are interested in anything other than crying and matam. Today is the day to prove the sincerity and the purity of the intentions behind our actions. You may proceed as directed by the respected organizers of your procession. These matters are mentioned only as a formality knowing fully well that all of you are conscious of the situation. The purpose of these utterances is to let others know that at the very beginning itself we have extended our invitation to maintain discipline and peace. After these few sentences let me admit that although this speech is surely short but despite its brief nature it is necessary that a few facts related to “(Divine) Knowledge” are also 232

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covered here; just so as to recognize and have the cognizance of our oppressed Imam. First of all, remember that every particle in the universe is a repository of knowledge. Every particle is inviting you to partake from this knowledge. But the highest, the most eminent, and meaningful is that knowledge or gnosis that a man may gain about the Divine Being. The primary underlying cause for gnosis is to grasp the things known; it is by knowing the Creator that you reach the creatures. But this gnosis or knowledge belongs to the prophets and the (a’wliya‘a) guardian-saints; they do not run after every particle. Their goal is the gnosis of the Creator so that the Creator Himself marks out or introduces His creation or the thing created. So that through His medium the Creator makes known the entire range of His creation to the chosen slave. This precisely is the station where Husain ibn Ali is addressing the All-Knowing in the Supplication of ‘Arafa.

ِ ُ ‫الٰهِيي ! تَ َر ُّد ِدي ِِف ال َٰث ِر ي‬ ‫وج ُب ب ُ ْعدَ امل َ ٰز ِار‬ My Lord! How long I can remain wavering amongst Your mere tokens that would cause me to get afar from my meeting place with You.

‫كَ ْي َف ي ُْس َتدَ ُل عَل َ ْي َك ِب ٰما ه َُو ِِف ُو ُجو ِد ِه ُم ْفتَ ِق ٌر ال َ ْي َك؟‬ 233

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How can I consider him as your proof who himself is Your dependent for his existence?

‫ٰما ٰذا َو َجدَ َم ْن فَقَدَ كَ ؟ ! َو َما َّ ِاَّلي فَقَدَ َم ْن َو َجدَ كَ ؟‬ My Lord! What has he gained who has lost You and O Master! What has he lost who has found You. Husain continues,

َ َ ‫َش ٍء ف َ ٰما َ َِج‬ ِ ُ ‫ت َ َع َّرفْ َت ِل‬ ‫َش ٍء‬ ْ َ ‫كل‬ َْ ‫ك‬ You have made Yourself known to everything and there is nothing which is ignorant of You.

ِ ُ ‫ف َ َرأيْ ُت َك ٰظا ِهراٌ ِِف‬ ‫ُك ََش ٍء‬ Therefore, I see Your manifestation in everything because,

ِ ُ ‫ك ََش ٍء ! ت َ َع ِرفْ َت ا َ َّىل ِِف‬ ِ ُ ‫نت ٰ ِالظا ِه ُر ِل‬ ‫ُك ََش ٍء‬ َ َ‫َوأ‬ You have introduced Yourself to me in everything. And It is You who is manifest in everything. Therefore, O Allāh! I do not see anything but in it I only see You. Seeing the Creator in every created thing is that level of gnosis which is like Knowledge by Presence. Knowledge by Presence is only for the Essential Being. However, when He bestows this Knowledge directly through His own medium on any slave, that servant of God gains the universal knowledge and that is Knowledge directly from His Presence. The 234

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knowledge that comes from the Cause to the effect is the Knowledge by presence; gaining the knowledge of the Cause through the cognizance of effect (i.e., indirectly) is the knowledge by acquisition. The knowledge belonging to the guardian saints )a’wliya‘a( is also Knowledge by presence. Having acquired the gnosis or cognizance of the Creator, when they glance at the creatures, the latter present themselves in front of them. Amir al-Momineen, Ali is referring to this Knowledge in the Supplication of Sabah.

‫الهيي كيف تطرد مسكيناً التجأ من اَّلنوب هار ًِب‬ My God! How could you drive away a meek beggar who seeks refuge in You and flees from his sins?

‫الٰهِيي أ ْم كَ ْي َف تَ ُر ُّد َظ ْمأ ًًن َو ُر ُد ا َىل ِح َي ِاض َك ش َا ِر ًِب‬ Or how could You reject a thirsty man who comes to Your pool to drink the cup of Your cognizance?

ِ‫َو َِبب ُ َك َم ْف ُت ْو ًح لِ َّلطل َ ِب َوالْ َوغُول‬ Your door is open for every starving seeker! O, Sustainer! We know that Your door is open for every seeker and the water of Your springs are free for every thirsty person. This is such a station of gnosis of the Divine where only one Household is appointed. At this exalted place the 235

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sovereignties stand astonished, the emperors are penitent, and renowned wise men are dumbfounded. Only one Household, one Family holds this honor, the Family which is the best amongst the first and the last of the creation. It is for this reason alone that we have assembled here today because he is the heir to Adam, heir of Nuh, he is the heir of Ibrahim too; he is the heir of Musa, and he is the heir of ‘Isa also and he is the successor to Muhammad. The austere diligence of thousands of years was facing that satanic power in the battleground of Karbala, the power that had been constantly trying for eternity to somehow deceive man, somehow destroy mankind. Such devilish powers were colliding with human values. These are the very same words that were used in the editorial of the Paper “Momineen”. So, dear friends, on such occasions when we analyze ourselves, we discover that we have chosen the right path; we have accepted the leadership of a perfect man for whom apparently there is no death and no anonymity. He does not need any publicity. I am finished with my speech! Sighting the moon for Muharram we reckoned we shall cry on the 1st, do matam on 2nd, on 3rd we will cry to our heart's content. The hours were gone swiftly, the days passed quickly. We were waiting for Muharram for the past one year …We were looking forward! Muharram is approaching. There is 236

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one month for Muharram, 20 days are left, and 10 days are remaining. The moon was sighted, and we thought now we have got time on our hands; time was being lost but we thought we still have time; we have time. But now you only tell me how much time is left with us. What is there to comfort our hearts that still there is time before we take leave of our guests. Today the Houses of Mourning would become deserted. Those ‘Aza Khaan’e that all of you maintain in your homes would become empty. You and your children, the standards, ‘alam, taboot, zarih at your homes, all of these used to keep you engaged and in a state of readiness to attend to the rites of mourning, but from today these would appear laid bare; there is dust all around as though one Karbala is not ruined rather every house is ruined. There is a gloomy bleakness engulfing the homes of every lover of Husain. Anyhow, may God bless you and may you commemorate Muharram every year in the same way and, God willing, like now, Sayyidu ‘sShuhada may visit you every year and may you serve him again. In any case, as for this year when we are favorably placed, let us send our last Salaam to the Chief of the Martyrs. Indeed, this is our salutation to the steadfast, the patient, the oppressed, the forlorn; our Salaam to the grieving, the incessant bearer of corpses, who was getting wounded relentlessly … O Master! Accept our salutation from everywhere far and near. O, Master! This day is only for you. O Master you are left alone today. Where is Abbas, where is 237

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Ali Akbar, where is Qasim, and where are ‘Awn and Muhammad. What has happened? How has this house become empty!

May God grace your tears, bless your crying! Do not bother about my feebleness; whatever my condition I continue to serve. Do not ponder on my weak voice! Before taking leave Husain reminds his sister that she must shoulder one responsibility. He tells her, “Zainab! If my grandfather could be present, if our father and mother were there, they would have taken care of this obligation. Zainab, I had promised in the luminary world (of existence) that I shall offer the sacrifice of my entire populated house. And at the time of offering every sacrifice, I proclaimed,

‫ِرضً ا ِبقَضَ ائِ ِه َو ت َ ْس ِلاميً ِ َل ْم ِر ِه‬

(I surrender to His will, I submit to His command)! However, when the time to offer my sacrifices is at hand, you shall represent our grandfather, father, and mother to offer me in sacrifice. Thus, the daughter of Ali Murtaza and Fatima, the granddaughter of Muhammad determined that this sacrifice would be remembered until the world lasts. That situation is unforgettable. For once, Zainab turned to Umme Kulsoom and said, “My sister! I may need to go out in a hurry; please take care of our abode in my absence. She went to the sick Abid and asked him to keep an eye on the 238

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entrance. Now it was left to the daughter of Ali to organize these matters in the absence of Abbas and Ali Akbar. What turmoil … how am I narrating it? I am inviting all to listen … it is nothing but the narration of the sufferings of your Prophet’s grandson. The chroniclers recorded that when Zainab returned to Madinah, as soon as Abdullah ibn Jaf’ar Tayyar saw her he asked, “Tell me how our Chief fought in Karbala! Tell me about his fighting? … Our Husain was so brave; he was a great fighter.” Zainab replied sadly, “Abdullah! None was left to watch him fight. Only Zainab has seen Husain’s battle.” Only Zainab was left to watch her brother battling all alone. What a multitude I see here today, and that day Husain was alone. O Son of the Apostle! If only we were with you! Zainab said she saw her brother fighting. Husain had refrained from taking part in the battle personally. He did not want to let his companions think that it was he who desired to fight. When all the companions and the dear ones had given their lives, Husain said Khuda Hafiz and proceeded to the field of battle. He rose on the horse's back and looked at the corpse of his brother. He said, “Abbas! Now I shall fight 239

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… the time for my battle has arrived”. He drew his sword and attacked the right flank of the army, he turned to the left flank and that retreated; Husain fell over the center of the army. The people ran shouting, “O Son of the Apostle! Spare our life!” Hameed ibn Muslim records that for once Husain looked at the heaven and uttered, “O Sustainer! I remember my covenant, but I have drawn my sword lest people should not judge me as helpless and disabled. Husain is oppressed but Husain is not powerless.” This was his personal choice and his authority. He sheathed the sword and started taking every wound on his body. His forehead got wounded the eyes were wounded, the cheeks got wounded, the hands were wounded, the arms were wounded, and the chest got wounded. Lastly, an arrow struck his chest. Husain started swaying on the back of Zuljinah. He bowed down and held the neck of Zuljinah in his arms and whispered, “Zuljinah! Now take me near Ali Akbar and let me down.” As long as Husain was attacking, the sword was moving, and his sister was following the movement of Husain. When Husain clasped his arms around the neck of Zuljinah the Brother was no more visible. She alerted the sick nephew, “Abid; ’e Bimar! I have lost sight of Brother!”

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