"By the Lord of the Kaaba, I have succeeded"

 

The above statement was made by Ali ibn Abu Talib (as), when struck by his assassin's sword during his prostration in Salat, on the morning of 19th Ramadhan, 40 AH. What did the Imam imply by his words? Was he referring to his martyrdom as prophesied by the Prophet of Allah (pbuh&hf) or was it something else? Martyrs are successful indeed but only to a certain degree because besides martyrdom there is much more that could be achieved. So that could not have been the reason of his success alone. It had to be something far more supreme and unparalleled.

 

In order to reach a possible answer, let's look at how "success" has been defined first. Some have stated that success generally refers to the accomplishment of an aim or purpose; whilst, others have superficially linked success to wealth, material possessions, fame and power, etc. 

 

The latter reason could not be attributed to the Holy Imam for he had divorced the world three times during his life time as stated by him. As for the meaning of accomplishing a purpose then what was that purpose which he had accomplished?

 

Perhaps the Holy Qur’an could guide us here since his life (as a whole) was based upon such a book.

He was its instructor and a commentator. He was the talking and walking Qur’an. The Holy Book describes success in the following way:

 

‎وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

"...and whoever obeys Allah and His Apostle, he indeed achieves a mighty success." (Qur’an 33:71)

 

This verse informs us that real success lies in obeying Allah and His Messenger (pbuh&hf). That is because Allah being the creator of all things is well acquainted with what leads to success and what not. So, the success of the Imam was related to the obedience and submission to the Will of Allah. In other words, his only purpose in life was to attain the pleasure of his Lord, which he accomplished by strictly adhering to what Allah and His Messenger desired from him.

 

The history has preserved many extraordinary examples of the life of the Imam, which if studied and followed, would lead anyone to success and salvation. Ever since he came into power, each day was a challenge he for him. He never neglected any obligation, service or a responsibility whether little or significant, whether at ease or difficulty, during conflict or peace. He always endeavoured to assist all beings in the best way possible. He even offered guidance to his opponents, but never did he compromise his faith, duty or principles. His integrity and justice was such, that he has been quoted saying:

 

“By Allah, if I were to be given the seven regions with all that is under their spheres just to disobey

Allah to the extent of depriving an ant of a husk of a barley grain, I would not do so.”

 

What could be said of such a person who wasn't ready to deprive a single ant of its food, in return for all the riches of the world, whereas we find humans killing others for personal benefits.

His saying reveals that he was a man who could not be moved by any luxury or possession. That is correct because he only had one aim in life, which was to please Allah. Another saying of his corresponds to that: 

 

"O Lord! I have not worshipped you out of fear of your Hell or out of greed for your Paradise; but I found you worthy of being worshipped, so I worshipped you."

 

The Muslim historians have extensively written about his qualities, but it would be good to see what the non-Muslim historians have stated about him:

 

Dr. Henry Stubbe - (1632-1676) Classicist, polemicist, physician, and philosopher. 

“He had a contempt of the world, its glory and pomp, he feared God much, gave many alms, was just in all his actions, humble and affable; of an exceeding quick wit and of an ingenuity that was not common, he was exceedingly learned, not in those sciences that terminate in speculations but those which extend to practice.” 

[An Account of the Rise and Progress of Mahometanism, 1705, p. 83] 

 

Thomas Carlyle - (1795-1881) Scottish historian, critic, and sociological writer.

“As for this young Ali, one cannot but like him. A noble-minded creature, as he shows himself, now and always afterwards; full of affection, of fiery daring. Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood.” 

“He had a contempt of the world, its glory and pomp, he feared God much, gave many alms, was just in all his actions, humble and affable; of an exceeding quick wit and of an ingenuity that was not common, he was exceedingly learned, not in those sciences that terminate in speculations but those which extend to practice.” 

[On Heroes, Hero-Worship, And the Heroic in History, 1841, Lecture 2: The Hero as Prophet. Mahomet: Islam., May 8, 1840)] 

 

Edward Gibbon - (1737-1794) considered the greatest British historian of his time. 

"The zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses."

 [The Decline and fall of the Roman Empire, London, 1911, volume 5, pp. 381-2]

 

Gerald de Gaury - (1897 - 1984) a distinguished soldier and diplomat. 

“He had been wise in counsel and brave in battle, true to his friends and magnanimous to his foes. He was to be for ever the paragon of Muslim nobility and chivalry.”

[Rulers of Mecca, London, 1951, p. 49] 

 

Philip Khuri Hitti - (1886-1978)Professor of Semitic Languages at Princeton University.

“Valiant in battle, wise in counsel, eloquent in speech, true to his friends, magnanimous to his foes, he became both the paragon of Muslim nobility and chivalry (futuwah) and the Solomon of Arabic tradition, around whose name poems, proverbs, sermonettes and anecdotes innumerable have clustered.” 

[History of the Arabs, London, 1964, p. 183] 

 

Sir William Muir – (1819 - 1905) Scottish scholar and statesman. Held the post of Foreign Secretary to the Indian government as well as Lieutenant Governor of the North-western Provinces.

Endowed with a clear intellect, warm in affection, and confiding in Friendship, he was from the boyhood devoted heart and soul to the Prophet. Simple, quiet, and unambitious, when in after days he obtained the rule of half of the Moslem world, it was rather thrust upon him than sought.”

[The Life of Mahomet, London, 1877, p. 250] 

 

Wilferd Madelung - Professor of Arabic at Oxford University.

"In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vicegerents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and vindictive retribution, they came to appreciate his honesty, his unbending devotion to the reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his generosity in forgiving his defeated enemies." 

[The succession to Muhammad: a study of the early caliphate, Cambridge, 1997, pp. 309-310]

 

Therefore, the Holy Imam became successful by leading such a life that pleased his Lord and by leaving behind a message for humanity that no matter what takes place in your lives, place your trust in Allah and keep moving with hope and patience and do not commit injustice even if your opponents are unjust. The following is a list of some of the things he stated after being struck by his assassin:

 

1. “I advise you to fear Allah.”

2. “Do not go after the world even though it may run after you.”

3. “Do not be sorry for anything of the world that you have been denied.”

4. “Speak for the truth.”

5. “Act to gain reward from Allah, and for the Hereafter.”

6. “Be an enemy of the oppressors and helper of the oppressed”.

7. “Fear Allah.”

8. “Keep your affairs in order.”

9. “Maintain good relations among yourselves for I have heard your grandfather (s.a.w) saying that “Improvement of mutual differences is better than general prayers and fasting.”

10. “Keep Allah in view in the matter of orphans. So do not allow them to starve and they should not be ruined in your presence.”

11. “Keep Allah in view in the matter of your neighbours, because they were the subject of the Prophet’s advice. He went on advising in their favour till we thought he would allow them a share in inheritance.”

12. “Keep Allah in view in the matter of Quran. No one should excel you in acting upon it.”

13. “Keep Allah in view in the matter of prayer, because it is the pillar of your religion.”

14. Keep Allah in view in the matter of Allah’s house. Do not forsake it so long as you live, because if it is abandoned you won’t be spared.

15. “Keep Allah in view in the matter of Jihad with the help of your property, life and tongue in the way of Allah”

16. “You should strive for regard for kinship and spending for others.”

17. “Avoid turning away from one another and severing mutual relations.”

18. “Do not give up bidding for good and forbidding from evil lest the wrongdoers get positions over you and then your prayers will not be granted.”

 

After these words of advice, our compassionate Imam says: “O sons of Abdul Muttalib, you should not shed the blood of Muslims with the slogan ‘Amirul Mumineen has been killed.’ Beware, do not kill on account of me except my killer. Wait till I die with his existing stroke. Then strike him one stroke for his strike, and do not dismember the limbs of the man, for I have heard the Prophet of Allah saying: “Avoid cutting limbs even though it may be a rabid dog.” Our Imam is he who is showing consideration even for his killer. Until the end Imam valued justice and fairness even for his murderer. 

 

Recommended read: "The Voice of Human Justice", by the Christian author, George Jordac.

 

 

Bismillah ar-Rahman ar-Raheem 

Assalam Alaikum wa Rahmatullah wa Barakatuh

يا علي (عليه السلام) مدد

Majlis-e-Basilsila Shahadat of Sayedna Imam Ali al-Murtaza (as)

Tuesday 13th June 2017 - 18th Ramadan - Shab-e-Dharbat
19:00 Quran 1 juz recitation - 19th Chapter
19:35 Dua-e-Iftitah
19:55 Dua-e-Kumayl
20:25 Majlis by Molana Ahmed Abbas
21:10 Matam
21:37 Maghribain
Iftar is sponsored by Syed Towrab Hassan and Ali Askari.

Amaals will take place after Iftar

Wednesday 14th June 2017 - 19th Ramadan - Roz-e-Dharbat
19:30 Quran 1 juz recitation
20:10 Dua-e-Iftitah
20:30 Majlis by Zakir Syed Asim Raza
21:10 Matam
21:38 Maghribain
Iftar is sponsored by Shahi Catering/Hadeed Kazmi.


Thursday 15th June 2017 - 20th Ramadan - Shab-e-Shahadat

PLEASE BE AWARE THAT THE QURAN RECITATION/DUA-E-IFTITAH/DUA-E-KUMAYL ARE PART OF THE AMAALS FOR THIS NIGHT.
19:00 Quran 1 juz recitation - part of Amaals
19:35 Dua-e-Iftitah - part of Amaals
19:55 Dua-e-Kumayl - part of Amaals
20:30 Majlis by Zakir Syed Asim Raza
21:00 Matam
21:39 Maghribain

Amaals will continue after Iftar
Iftar is sponsored by Talib Shah, Razaq Shah, Noor Khan, Raja Shabbir, Ahsan Haider and Hasnain Shaheen

 

Friday 16th June 2017 21st Ramadan - Roz-e-Shahadat
18:45 Quran 1 juz recitation
19:25 Dua-e-Iftitah
19:45 English Lecture by Representative of Ayatullah Sayed Ali Khamenei, Sheikh Shomali
20:30 Local reciter
20:40 Majlis by Zakir Syed Asim Raza
21:10 Matam
21:40 Maghribain
Iftar sponsored by Matami Sangat Labbaik Ya Hussain (a.s) Luton

 
Please recite Fatiha for all sponsors and all Marhomeen

All are requested to attend
 
اَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَّآلِ مُحَمَّدٍ وَّعَجِّلْ فَرَجَهُمْْ

Masjid-e-Ali (as) 

THE CONCEPT OF GOOD FRIDAY IN CHRISTIANITY

With all due respect to the people of other faiths, we would like to offer our interpretation on a specific event related to the life of Jesus Christ. (Pbuh).

Almost 2 months ago, our Christian brothers and sisters commemorated the date that they consider to be date of the crucifixion of Jesus Christ (pbuh), on Friday, 14th April 2017, which happens to be a day of Christian holiday. 

Christians believe that Jesus (pbuh) died for the sins of mankind so that they could have an eternal life. The sin supposedly originated from Adam (pbuh) who disobeyed his Lord (swt) by eating from the tree of knowledge. However, we Shi'ah Muslims have a different view of such accounts. 

Firstly, Prophet Adam (pbuh) did not disobey an obligatory command of his Lord (swt). The order, not to approach the tree was a recommendation. In that case, he could not have been sinful. A sin originates when someone disobeys compulsory commands. Recommendations are good for ourselves if we abide by them. They do not compel us to act upon them.

So if Adam (pbuh) was free from any sin, then on what basis did the humans inherit his sin?

Secondly, if it was Adam (pbuh) who committed the supposed sin, then why was it Jesus (pbuh) who had to be sacrificed in order for the progeny of Adam (pbuh) to have an eternal life? 

Is it not unjust for an innocent person to be punished by torture and death, just to wash off someone else's sin?

besides, why was that sin washed away after so many centuries, when the matter could have been settled there and then? All Adam (pbuh) had to do was repent. Was God (swt) not so merciful to ignore his sincere repentance? Today we have followers of all religions who repent at some point of life. That was the original idea and it was the same tradition taught by the Prophets of God. Allah does not need to sacrifice a human in order to forgive our sins. Both the Quranic and Biblical verses guide us to repent and have shown God to be a merciful Lord.

Thirdly, we know from the scriptures that Jesus (pbuh) wanted to live. He prayed to God to remove the cup of death away from him. He is quoted saying: 

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Mathews: 26:39 - Kings James Bible)

According to the Qur'an, Jesus (pbuh) was neither killed nor crucified:

And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. (Quran, 4:157)

It is possible that Allah (swt) heard the prayer of Jesus (pbuh) and saved him as the Qur'an suggests. The Bible also supports the above claim with these verses:

For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. (Mathew 12:40 - Kings James Bible)

It is known that when Mary Magdalene went to the grave on the first day of the week (Sunday), Jesus (pbuh) was not in it. He had risen and spoke to her later on. (See John Chapter 20 and onwards).

What is strange about the account is that if Jesus (pbuh) died on Friday, he must have been buried on the same night. He stated that he will be in the grave for three days and three nights. Now count how many days and nights he was in the grave for:

Friday night
Saturday day
Saturday night
Sunday early morning he wasn't in his grave because he had supposedly risen.

That makes two nights and one day, but Jesus said he will be in the grave for three days and three nights, so where did that inconsistency come from? 

Furthermore, the following verse makes it perfectly clear that God saved Jesus out of death: 

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared. (Hebrews 5:7 - King James Bible)

Please do read our other articles related to the Muslim-Christian perspectives.