Reflections Majlis 4

5th Muharram al-Haram

Al-Dai al-Ajal al-Fatimi Syedna Mufaddal Saifuddin TUS in today’s waʿz mubarak provided insight into the the many meanings of Amirul Mumineen’s AS kalaam mubarak:

I am amazed at the one who doubts the existence of Allah even though he sees Allah’s Creation. 

I am amazed at the one who forgets death even though he sees those who succumb to it.

I am amazed at the one who denies rebirth (in the Hereafter) even though he sees the first birth (in this realm). 

Atheists are those who do not believe in a Creator and agnostics are those that believe that whether the Creator exists or not is something that cannot be known. Imam Ahmad al Mastur AS explains that what can be  perceived, can be analysed and questions about it can be asked, such as what its form is, who made it and for what reason. For example, a door is rectangular, and is made by a carpenter  for the purpose of securing a dwelling. When observers sought to apply the same analytical framework to all of creation, the answers were not easily apparent. This led them to doubt the existence of a Creator. Imam AS explains that if only they had turned to Mawali Kiram AS in their search for answers, they would have been assured of the existence of a Creator. 

Syedna al-Dai al-Ajal TUS referenced the famous UK landmarks of Knap of Howar and Stonehenge in elaborating the role of conviction and certainty in the belief that there is indeed a Creator. Stonehenge sits as a remarkable feat of engineering, but this historic monument has baffled archaeologists for over a millennium. Unable to ascertain its exact nature and function or comprehend its structural marvel, they nevertheless are convinced that those who erected it were skilled artisans who built it for a purpose, whatever that may be. Similarly, Creation is a work of such marvel and skill, that even if the purpose or true nature of it is obscured, one should be certain that there is some entity that is responsible for it and has created it for a reason nonetheless. 

As Mufaddal Maula TUS explained the perils of doubt, he spoke of the Duʿat Mutlaqeen RA and the need to be impervious to doubt with regards to their statements and deeds. If one doubts Allah Taʿala, one only has to look at Creation and amongst His Creation are the Imam’s Duʿat, who are His representatives. In witnessing their resplendent glory, their radiant visages, their manners and etiquette — doubt fades away.

The Duʿat Mutlaqeen AS are complete, perfect, exemplary exponents of the glories and qualities of the Imams, Maulana TUS explained. Like pearls of necklace, Mufaddal Maula TUS very eloquently went on to list the amazing feats performed by the Duʿat and how they guided Mumineen towards prosperity in both worlds. Who else but the Duʿat raised Mumineen in their knowledge, action, character and belief to unprecedented levels? Who else but the Duʿat established madrasahs, campuses of Aljamea, numerous masjids and conducted thousands of Mumineen’s gatherings across the world? Who but the Duʿat  guided Mumineein in their trade and business, elevating them to unparalleled platforms of prosperity and growth. Who other than the Duʿat have taught Mumineen the meanings of the Quran and encouraged them to commit it to memory in such numbers? Who other than Duʿat have drawn Mumineen in the far flung corners of the earth to masjids and  centres in order to grieve and cry upon Imam Husain AS

Syedna Burhanuddin RA did all of this, Maula TUS told us.  

With the barakat of Amirul Mumineen’s AS kalaam mubarak, Mufaddal Maula TUS elaborated the role witnessing something has in dispelling doubt, rekindling memory and rejecting denial. The Duʿat Mutlaqeen AS have expended great efforts to save Mumineen from doubt, forgetfulness and denial of Wali Allah AS. Amongst those is the lofty endeavour of gathering Mumineen in these days for the majalis of Imam Husain AS and creating such an environment that wherever one looks, one sees ‘Ya Husain.’ They recount the shahadat of Imam Husain AS in such a way that it unfolds before our very eyes; when they orate, they paint a picture. Witnessing these elements all around them and the transformation of their own hearts and minds, Mumineen’s doubts are dispelled. Which is why Burhanuddin Maula RA unfailingly uttered these words of  duʿa, ‘May Mumineen witness no grief, save that of Imam Husain.’

To demonstrate the veracity of rebirth in the Hereafter, Maulana al-Minʿam TUS related the bayaan mubarak of Syedna al-Muayyad al-Shirazi RA wherein he draws a parallel between the state of a foetus in the womb and the state of the soul in its temporal existence. Syedna TUS explained that a foetus develops in the womb through the influence of the stars and the planets. If the foetus accepts this influence, its senses and organs grow as they should, without defect or detriment. Even though the foetus has all its senses and organs intact and fully developed, they remain in a state of dormancy and are of little use to the foetus so long as it remains in the womb. Only after being born into the world are those senses and organs utilised and can live up to their true potential, much like a dormant machine which is activated by the press of a button. Similarly, when the soul embraces the love of Awliyaʿ Kiraam AS, accepts their nazaraat, fulfils the obligations of the shariat, acquires the ʿilm of Ale Mohammed AS which is its sustenance, does good deeds and cultivates good characteristics, its surat (form) begins to take shape. Just as the foetus is oblivious to the benefits of its senses and organs while in the womb, a Mumin will witness the true realisation of his soul when he passes on and is reborn in the Hereafter.

Amirul Mumineen AS has elsewhere provided further insight into doubt and how it manifests itself in human actions. He listed four signs of doubt:

Doubt has four branches: 1) excessive argumentation, 2) dread and fear, 3) hesitation, and 4) surrendering.

Syedna al-Dai al-Ajal TUS explained each of these branches with a historical example. To illustrate the doubt of those who are inclined to debate and argue, he gave the example of Abu Hanifa who questioned Maulana al-Imam Jaʿfar us Sadiq’s AS use of a staff, and whether it truly belonged to Rasul Allah SAW. His questioning and argumentative demeanour was evidence of his doubt in the Imam AS, whereas, Maulana TUS explained, the Aarabi (bedouin) who was informed by Rasul Allah SAW that Amirul Mumineen AS was Allah’s ‘rope’ immediately accepted his statement without doubt or hesitation. He did not question Rasul Allah SAW in his statement by arguing that if Amirul Mumineen AS was the rope, where were its two ends or other similar questions.

In reference to the second category, those who are overcome with dread and fear due to their doubt, Syedna al-Dai al-Ajal TUS narrated the events of the Battle of Khaybar. Amirul Mumineen AS, despite an eye affliction, demonstrated unparalleled conviction in Rasul Allah’s SAW cause while others fled as a result of their doubt in the assistance Rasul Allah SAW had promised.

The third sign of doubt is hesitation. Syedna al-Dai al-Ajal TUS gave the everyday example of a business owner and a potential client. If a business owner has doubts about the transaction or its potential benefits and goes back and forth too much, he risks losing the client to someone else. As a historical example, Mufaddal Maula TUS recounted the events of the Battle of Muta which was led by Maulana Jaʿfar al-Tayyar AS. With the barakat of wahy, Rasul Allah SAW had narrated the events of the battle as they occurred thousands of miles away to his companions, and while doing so, he mentioned the slight hesitance of those that accompanied Maulana Jaʿfar al-Tayyar AS while going into battle, and the implications of this hesitation in their standings. Ultimately, they were vindicated by their conviction and attained a lofty stature in the Hereafter. The beloved grandson of Nabi Mohammed SAW, however, displayed no such hesitation when he – as a young child – vowed to fulfil the debt of his respected grandfather’s ummah despite the tremendous sacrifice it required. Similarly, in his last moments in Karbala when the armies of angels descended upon him to offer their assistance, without hesitation he accepted Allah Taʿala’s happiness and sheathed his sword in order to perform his final act of conviction.

The final branch of doubt is that of surrendering and capitulation which Mufaddal Maula TUS explained with an anecdote involving Rasul Allah SAW and a sick man he had visited. In response to an enquiry into his health, the man complained of fever. As a measure of consolation, Rasul Allah SAW explained that a fever was a means of atonement. The man, however, surrendering to his illness and doubting the Nabi SAW, retorted that it was more likely that fever would send the old man to his grave. ‘So be  it’, Rasul Allah SAW stated, angered by his response and his doubt. On the other hand, Imam Ali Zainul Abideen AS, beset with fever and illness, braved his tormentors’ oppression and protected the honour of the Ahlebayt AS, delivering them to Madina.

The enemies of Imam Husain AS in Karbala are truly astonishing in their complete and total submission to batil and depravity. Even though they looked at Imam Husain AS, and in him saw Rasul Allah SAW before their very eyes, they continued to torment him, wounding him with stone, spear and sword. They witnessed Imam Husain’s SA Ahlebayt AS and Ashaab RA seek out the honour of death through shahadat, yet had forgotten their own deaths and the punishment that awaits them afterwards. They watched as Husain Imam AS gathered the fallen bodies of his Ahlebayt AS and Ashaab RA and carried each shaheed upon his shoulder only to deny the Day of Judgement and the gathering of all souls in the presence of Husain Imam AS and his forefathers and descendants. 

Day by day, we grow in our conviction as we witness the lofty virtues of Syedna Mufaddal Saifuddin TUS and his unconsolable grief upon Imam Husain AS. May Allah Taʿala grant him a long life in good health and happiness until the Day of Qiyamat.