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(Introduction)Tj
0 -2.825 TD
(Translators note)Tj
T*
(Introduction to the Arabic translation )Tj
T*
(Introduction to lecture one )Tj
T*
(Awaiting relief form suffering )Tj
T*
(Introduction to lecture two)Tj
T*
(Jihad)Tj
0 -2.825 TD
(Lecture three )Tj
0 -2.825 TD
(Notes by the Arabic translation )Tj
0 0 0 rg
19.724 -2.825 Td
(Introduction)Tj
/TT1 1 Tf
-19.724 -2.666 Td
(If we had come across this book twenty or thirty years ago, we would not\
have paid much attention to )Tj
0 -1.2 TD
(it. This is particularly true in the current climate where foreign lands\
, especially the Western world, )Tj
T*
(have become the residence of millions of Muslims, the majority of whom h\
ave left their homelands to )Tj
T*
(escape persecution and save their faith. Therefore, immigration and jiha\
d have become among the )Tj
T*
(important topics that occupy the minds of Muslims in this time and age. \
It is not only because the )Tj
T*
(subject is subtle, but a source of worldly aggravation. )Tj
0 -2.67 TD
(It is for these reasons that we have decided to translate it into Englis\
h, to make it an addition to the )Tj
0 -1.2 TD
(Mutahhari series published by Dar Al-Hadi, London, which has been create\
d as a result of consultation )Tj
T*
(with Hujjatul Islam as-Sayyid Jawad ash-Shahristani, the Chairman of Alu\
l Bayt \(a.s.\) Foundation for )Tj
T*
(Reviving the Heritage. It has been decided that the translation of this \
work be among the first books )Tj
T*
(that deserve to be translated, not only because it is an important one, \
but because of its significance )Tj
T*
(among the circles of young men and women. )Tj
0 -2.67 TD
(In the end, I pray to the Almighty to bestow success on us in both this \
world and the hereafter. I )Tj
0 -1.2 TD
(would like to express my gratitude to Najim al-Khafaji for his translati\
on and Hayder al-Khoee for his )Tj
T*
(help. )Tj
/TT0 1 Tf
36.627 -2.674 Td
(Fadhil Bahrululum)Tj
/TT1 1 Tf
( )Tj
-1.396 -1.2 Td
(Dar Al-Hadi Publications )Tj
4.86 -1.2 Td
(London, U.K. )Tj
-9.781 -1.2 Td
(Thul Hijja 1423 H. \(February 2003\) )Tj
ET
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( )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 250.1142 714.3866 Tm
(Translator's Note)Tj
/TT1 1 Tf
-18.58 -2.666 Td
(In undertaking the translation of this booklet, )Tj
12.9231 0 2.7469 12.9231 273.5015 679.9329 Tm
(Alhijrah wal Jihad,)Tj
12.9231 0 0 12.9231 377.5065 679.9329 Tm
( Immigration and Jihad, by Martyr )Tj
-28.438 -1.2 Td
(Ayatollah Murtadha Mutahhari, I have been keen on conveying the meaning \
to the English reader in )Tj
0 -1.2 TD
(standard English from the Arabic text that was translated from Farsi. I\
hope I have succeeded in this )Tj
T*
(task. I also hope that this translation will benefit people who are int\
erested in acquiring knowledge )Tj
T*
(about Islamic topics. )Tj
0 -2.67 TD
(It is noteworthy, however, that the booklet is a record of a series of l\
ectures the late author had )Tj
0 -1.2 TD
(delivered in gatherings held in Tehran for the annual commemoration of t\
he martyrdom of Imam )Tj
0 -1.2 TD
(Hussain \(a.s.\). Thus, and as has already been pointed out by the Arab\
ic translator, the reader may )Tj
0 -1.2 TD
(come across some repetitions, that are characteristic of a sermon/lectur\
e-delivering style, although I )Tj
0 -1.2 TD
(have done my best to minimize these to a level that, I think, is accepta\
ble. )Tj
0 -2.67 TD
(Where I thought the meaning of the text would be enhanced or rendered mo\
re intelligible, I have put )Tj
0 -1.2 TD
(the additional words, which do not constitute part of the original text,\
between square brackets, thus )Tj
T*
([]. I did the same with other pieces of information I have provided tha\
t are, in my judgement, )Tj
T*
(beneficial to the reader. On certain occasions, I felt the need to keep \
the Arabic word, which I )Tj
T*
(enclosed between these \( \) brackets, alongside its English equivalent,\
so as to reinforce the meaning. )Tj
T*
(On other occasions, I resorted to using them interchangeably. )Tj
0 -2.67 TD
(In this translation, I relied on the first Arabic edition \(1987\), publ\
ished by the Office of International )Tj
0 -1.2 TD
(Relations, Organisation for Islamic Information, PO Box 1313/14155, Tehr\
an, Iran. )Tj
/TT0 1 Tf
32.771 -2.674 Td
(Najim al-Khafaji, BA, MIL. )Tj
/TT1 1 Tf
2.808 -1.196 Td
(London, UK, July, 2002)Tj
/T1_0 1 Tf
14 0 0 14 304.25 274.7369 Tm
( )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 182.772 238.925 Tm
(Introduction to the Arabic Translation)Tj
/TT1 1 Tf
-13.369 -2.666 Td
(This book is a record of a series of lectures given by the Islamic intel\
lectual Martyr Ayatollah Murtadha )Tj
T*
(Mutahhari in one of the mosques in the Iranian capital Tehran in 1975, i\
.e. some three years before )Tj
T*
(the triumph of the Islamic revolution. It is noteworthy that those year\
s witnessed the high point of )Tj
0 -1.2 TD
(the Shah\222s persecution of and clamping down on dissidents. )Tj
0 -2.67 TD
(The discussions in these three lectures revolve around the concepts of b\
oth immigration \()Tj
12.9231 0 2.7469 12.9231 522.0381 123.4406 Tm
(hijra)Tj
12.9231 0 0 12.9231 547.2898 123.4406 Tm
(\) and )Tj
12.9231 0 2.7469 12.9231 10 107.9329 Tm
(jihad)Tj
12.9231 0 0 12.9231 37.7458 107.9329 Tm
( \(struggle, or fighting back\). The author\222s methodology of researc\
h was based on the following )Tj
-2.147 -1.2 Td
(general guidelines:)Tj
/T1_0 1 Tf
14 0 0 14 32.5 57.9175 Tm
(1. )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 50 57.9175 Tm
(Explaining the semantics of both the concepts of immigration and jihad a\
nd their importance )Tj
0 -1.2 TD
(within the system of Islamic rules.)Tj
/T1_0 1 Tf
14 0 0 14 245.2548 42.4098 Tm
( )Tj
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(2. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 736.7597 Tm
(Discussing examples of real life situations of both the concepts and the\
conditions when Islam )Tj
0 -1.2 TD
(makes it incumbent on its followers to pursue immigration and jihad as r\
eligious duties.)Tj
/T1_0 1 Tf
14 0 0 14 549.1409 721.252 Tm
( )Tj
-36.903 -2.546 Td
(3. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 685.6019 Tm
(Facing up to the false arguments about and misconceptions of both the su\
bjects. The author )Tj
T*
(paid special attention to taking issue with the attempts to make redunda\
nt immigration and )Tj
T*
(jihad in the context of Islamic sharia law. That is, the proponents of \
this trend, by giving more )Tj
T*
(weight to the superficial meaning of the two concepts, seek to justify t\
he recoiling from social )Tj
T*
(work.)Tj
/T1_0 1 Tf
14 0 0 14 81.6098 623.5711 Tm
( )Tj
-3.508 -2.546 Td
(4. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 587.921 Tm
(By reinforcing the lawful obligation of immigration, Professor Mutahhari\
has sought to demolish )Tj
T*
(the pretexts clung to by many people who chose to go astray from the pat\
h of Islam. Those )Tj
T*
(people seem to quote )Tj
12.9231 0 2.7469 12.9231 178.0806 556.9056 Tm
(\223force majeure\224,)Tj
12.9231 0 0 12.9231 271.6825 556.9056 Tm
( \(or power that cannot be acted or fought against\) to )Tj
-17.154 -1.2 Td
(defend their deviant ways.)Tj
/T1_0 1 Tf
14 0 0 14 201.4197 541.3979 Tm
( )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 10 505.7477 Tm
(This book discusses these two subjects in a way which may leave you with\
the conclusion that the )Tj
T*
(author is talking about identical twins. In this regard, Ayatollah Muta\
hhri has followed the Qur\222anic )Tj
T*
(approach in dealing with these two topics for they are hardly mentioned \
separately in the Holy )Tj
T*
(Qur\222an. By opting to discuss these subjects from a practical perspec\
tive, the author has aimed to )Tj
T*
(highlight this approach from an educational standpoint, as it is more be\
neficial than the purely )Tj
T*
(academic theoretical approach; and once again, he had followed in the fo\
otsteps of the Holy Qur\222an in )Tj
T*
(this regard. )Tj
0 -2.67 TD
(As regards the translation From Farsi into Arabic, I have resorted to th\
e following: )Tj
/T1_0 1 Tf
14 0 0 14 10 343.644 Tm
( )Tj
1.607 -2.554 Td
(1. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 307.8862 Tm
(I have done my level best as not to interfere with the original text, on\
ly insofar as the Arabic )Tj
0 -1.2 TD
(syntax necessitated.)Tj
/T1_0 1 Tf
14 0 0 14 165.4806 292.3785 Tm
( )Tj
-9.499 -2.546 Td
(2. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 256.7284 Tm
(I have opted for leaving some passages, which may seem as if the author \
is repeating himself, )Tj
T*
(as they are. I believe there is no harm in so doing because of the natu\
re of the original )Tj
T*
(material, i.e. being delivered by way of lectures on the one hand, and, \
on the other, by )Tj
T*
(recapping on certain points, the lecturer/author had sought to add force\
to the argument by )Tj
T*
(introducing new elements to the discussion.)Tj
/T1_0 1 Tf
14 0 0 14 300.4363 194.6976 Tm
( )Tj
-19.138 -2.546 Td
(3. )Tj
/TT0 1 Tf
12.9231 0 0 12.9231 50 159.0475 Tm
(And as is customary in the gatherings held to commemorate the martyrdom \
of Imam Hussain )Tj
T*
(\(a.s.\), [which usually take place during Muharram and Safar of the Isl\
amic Hijri Calandar], the )Tj
T*
(orator in these lectures had finished each lecture up by making referenc\
es to certain aspects of )Tj
T*
(the story of the martyrdom of the Imam \(a.s.\). This, I also have chos\
en to leave unchanged, )Tj
T*
(above all, for its educational value.)Tj
/T1_0 1 Tf
14 0 0 14 249.0929 97.0167 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 440.1385 61.3125 Tm
(Mohammad Ja\222far Baqiri, )Tj
/TT0 1 Tf
-4.561 -1.196 Td
(Translator of the Farsi text into Arabic, )Tj
ET
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0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 490.2671 754.0177 Tm
(Tehran, Iran, 1987.)Tj
/T1_0 1 Tf
14 0 0 14 304.25 719.4679 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 217.9228 683.656 Tm
(Introduction to lecture one)Tj
/TT0 1 Tf
-4.832 -2.666 Td
(In the Name of God the Compassionate, the Merciful)Tj
-11.257 -2.67 Td
(Praise be to God, Lord of the worlds, the Creator of all beings, and may\
peace be with the servant of )Tj
0 -1.2 TD
(God, His Messenger, friend, the chosen one, the trustee of His secret an\
d the transmitter of His )Tj
T*
(Message, our master and prophet, Mohammad and his pure and infallible pr\
ogeny.)Tj
0 -2.67 TD
(I seek refuge in God from the reviled Satan, )Tj
/TT1 1 Tf
0 -2.674 TD
(\223He who forsakes his home in the cause of God, finds in the earth man\
y a refuge, wide )Tj
0 -1.2 TD
(and spacious: Should he die as a refugee from home for God and His Messe\
nger, his )Tj
T*
(reward becomes due and sure with God: And God is Oft-forgiving, Most Mer\
ciful)Tj
/TT0 1 Tf
(.)Tj
/TT1 1 Tf
(\224)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 539.0708 483.5945 Tm
( )Tj
12.9231 0 0 12.9231 543.1157 483.5945 Tm
(\(4/100\).)Tj
-41.253 -2.67 Td
(Immigration and jihad are two cornerstones on which Islam relies on in t\
he social field. As is evident, )Tj
T*
(the Holy Qur\222an has, out of reverence for their sanctity, held them i\
n high regard, wherever they are )Tj
T*
(mentioned. Similarly, it has conferred great veneration and grandeur o\
n the rank of immigrants and )Tj
12.9231 0 2.7469 12.9231 10 402.5637 Tm
(mujahideen)Tj
12.9231 0 0 12.9231 76.6185 402.5637 Tm
( \(the fighters back\).)Tj
-5.155 -2.67 Td
(Immigration \()Tj
12.9231 0 2.7469 12.9231 88.5723 368.056 Tm
(hijra)Tj
12.9231 0 0 12.9231 113.824 368.056 Tm
(\), means leaving one\222s home, people, and homeland, for a new place o\
f abode, with )Tj
-8.034 -1.2 Td
(a view to saving one\222s faith from being compromised. In many Qur\222\
anic verses, you will notice that )Tj
T*
(both words are mentioned beside each other: )Tj
/TT1 1 Tf
0 -2.674 TD
(\223Those who believe, and adopt exile, and fight for the Faith, in the \
cause of Allah as well )Tj
0 -1.2 TD
(as those who give \(them\) asylum and aid, - these are \(all\) in very t\
ruth the Believers: for )Tj
T*
(them is the forgiveness of sins and a provision most generous.\224)Tj
/TT0 1 Tf
( \(8/74\).)Tj
0 -2.67 TD
(In the early days of Islam, Muslims used to be divided into two groups: \
)Tj
12.9231 0 2.7469 12.9231 421.1735 236.9558 Tm
(al)Tj
12.9231 0 0 12.9231 430.9175 236.9558 Tm
(-)Tj
12.9231 0 2.7469 12.9231 435.6086 236.9558 Tm
(Muhajiroon)Tj
12.9231 0 0 12.9231 499.2806 236.9558 Tm
( \(The migrants\) )Tj
-37.861 -1.2 Td
(and )Tj
12.9231 0 2.7469 12.9231 35.1871 221.4481 Tm
(al-Ansar )Tj
12.9231 0 0 12.9231 85.8326 221.4481 Tm
(\(The supporters or helpers\). )Tj
12.9231 0 2.7469 12.9231 254.8923 221.4481 Tm
(Al)Tj
12.9231 0 0 12.9231 265.6055 221.4481 Tm
(-)Tj
12.9231 0 2.7469 12.9231 270.2966 221.4481 Tm
(Ansar)Tj
12.9231 0 0 12.9231 302.4622 221.4481 Tm
( were the inhabitants of Medina, previously know )Tj
-22.631 -1.2 Td
(as Yetherb, who gave )Tj
12.9231 0 2.7469 12.9231 137.9902 205.9404 Tm
(Al-Muhajiroon )Tj
12.9231 0 0 12.9231 221.1114 205.9404 Tm
(haven and aid. The latter were the ones who fled their homes )Tj
-16.336 -1.2 Td
(and travelled to Medina in order to preserve their faith.)Tj
0 -2.67 TD
(In common with jihad, immigration is an Islamic )Tj
12.9231 0 2.7469 12.9231 289.5779 155.925 Tm
(sharia)Tj
12.9231 0 0 12.9231 323.7335 155.925 Tm
( rule that is not constant. That is, it becomes a )Tj
-24.277 -1.2 Td
(performable religious obligation on Muslims when certain circumstances e\
merge and certain conditions )Tj
0 -1.2 TD
(are met.)Tj
0 -2.67 TD
(To avoid misunderstanding and contradictions in understanding the rules \
of both jihad and )Tj
0 -1.2 TD
(immigration, we set out here to discuss the subject in some detail.)Tj
0 -2.67 TD
(For both jihad and immigration different interpretations have been put f\
orward, i.e. different from the )Tj
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(one we have just mentioned. Immigration has been taken to mean, \223the\
abandonment of misdeeds )Tj
0 -1.2 TD
(and sinning\224; thus, \223the immigrant is the person who emigrated fro\
m the camp of disobedience\224.)Tj
0 -2.67 TD
(How precise is this interpretation? Would the person, whose soul has be\
en tainted with sins, he then )Tj
0 -1.2 TD
(repented a true repentance, become a deserter of misdeeds? If we accept\
this interpretation, all )Tj
T*
(people of the world who repented would fit this description for they for\
sook the vile deeds they were )Tj
T*
(committing, such as Faheel bin Ayyadh, Bishr al-Hafi and others.)Tj
0 -2.67 TD
(Ibn Ayyadh, used to be a thief. He turned his back to this type of wron\
gdoing and turned to God in a )Tj
0 -1.2 TD
(true penitence. Having mended his ways, he became a great man, turning \
into a famous teacher and )Tj
T*
(educationalist for many people. In the spell when he had taken to steal\
ing, Ibn Ayyadh was in the )Tj
T*
(process of breaking into a house with the intent to steal. While he was\
scaling the fence of the house, )Tj
T*
(he noticed that the owner of the house was in the middle of a devotional\
prayer, reciting the Holy )Tj
T*
(Qur\222an in a submissive voice. He heard the man recite, )Tj
/TT1 1 Tf
0 -2.674 TD
(\223Has not the time arrived for the believers that their hearts in all \
humility should engage )Tj
0 -1.2 TD
(in the remembrance of Allah..\224)Tj
/TT0 1 Tf
( \(57/16\). )Tj
0 -2.67 TD
(While listening to this Qur\222anic verse being recited, he somehow felt\
that as though he were being )Tj
0 -1.2 TD
(addressed with those words. The words shocked him to the core, so much \
so that he retorted, \223O )Tj
T*
(Lord! Yea. O Lord! Yea. It is high time. And it\222s up.\224 He then c\
ame down the fence, after he had )Tj
T*
(been dissuaded from carrying out his raid. This was the last time he ca\
rried out an offending, be it a )Tj
T*
(criminal activity, consuming alcohol or gambling, and all other sins. H\
e made a clean break with his )Tj
T*
(unsavoury past. And in order to wipe the slate clean and forget about h\
is past, he made amends with )Tj
T*
(the victims of his crimes and reached a settlement with them, i.e. compe\
nsating them for what he )Tj
T*
(stole from them and asking their forgiveness. He further made amends wi\
th his Creator. Therefore, )Tj
0 -1.2 TD
(Ibn Ayyadh fits the definition of immigration, in that he abandoned the \
vile deeds he was hooked on. )Tj
0 -2.67 TD
(In Baghdad, and during the lifetime of Imam Mousa al-Kadhim \(a.s.\), th\
ere was a well know man )Tj
0 -1.2 TD
(called Bishr al-Hafi. One-day, al-Kadhim was passing by the house of Bi\
shr. It happened that one of )Tj
T*
(his maids opened the door to leave a bag of rubbish in front of the hous\
e. The Imam asked her if the )Tj
T*
(owner of the house was a slave or a freeman. She answered, without hidi\
ng her bewilderment at his )Tj
T*
(question, that he was a freeman. The Imam said, )Tj
12.9231 0 2.7469 12.9231 300.9114 240.256 Tm
(\223You are right. Had he been a slave he would have )Tj
-22.237 -1.291 Td
(feared his Lord\224.)Tj
12.9231 0 0 12.9231 104.6615 223.578 Tm
( )Tj
10.3385 0 0 10.3385 108.7065 226.8863 Tm
(\(1\) )Tj
12.9231 0 0 12.9231 125.5065 223.578 Tm
(The Imam then left the scene. When the maid went back into the house, B\
ishr, )Tj
-8.938 -1.2 Td
(who was in a drinking session, asked her as to what kept her so late. S\
he told him the story. It )Tj
T*
(seems that the words of the Imam descended on him like a thunderbolt wak\
ing him up from his deep )Tj
T*
(slumber and forgetfulness. After the maid had told him of the direction\
the Imam continued his walk )Tj
T*
(in, he quickly set off trying to catch up with the Imam, so much so that\
he forget to wear his slippers. )Tj
T*
(While he was in hot pursuit, he was saying to himself that the man who u\
ttered those words must )Tj
T*
(have been Imam Mousa bin Ja\222far al-Kadhim \(a.s.\). Indeed, he went \
to the house of the Imam and )Tj
T*
(apologised to him. And while still weeping, declared in his presence th\
at he wanted to repent and )Tj
T*
(become a slave, not to any one, but to God. He went on saying that he d\
id not want any more the )Tj
T*
(type of freedom he was used to, i.e. that which imprisoned in him his hu\
manity and set forth the )Tj
T*
(animal base instigations; that he did not want any more to chase lofty p\
ositions and repute; that he )Tj
T*
(did not want to wade in the mire of sins and become their hostage; that \
he did not want to suffocate )Tj
T*
(inside him the good innate nature and sound mind. He concluded that he \
wanted to be a true slave to )Tj
ET
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(God and a freeman when dealing with others. Thus, Bishr announced his r\
epentance at the hands of )Tj
0 -1.2 TD
(Imam al-Kadhim. From that point in time onward, he was never to relapse\
in his previous bad ways, i.)Tj
T*
(e. he discarded his sins \()Tj
12.9231 0 2.7469 12.9231 151.8825 720.9626 Tm
(hajara)Tj
12.9231 0 0 12.9231 187.744 720.9626 Tm
( )Tj
12.9231 0 2.7469 12.9231 191.7889 720.9626 Tm
(thunubah)Tj
12.9231 0 0 12.9231 246.0917 720.9626 Tm
(\) and began a clean sheet, destroying all objects and )Tj
-18.269 -1.2 Td
(symbols of wrongdoings, and turning to submission to and worship of God.\
Accordingly, Bishr met the )Tj
T*
(criterion of immigration for he turned his back to all misdeeds and immo\
ralities.)Tj
0 -2.67 TD
(This definition of immigration \()Tj
12.9231 0 2.7469 12.9231 186.1415 655.4395 Tm
(hijra)Tj
12.9231 0 0 12.9231 211.3932 655.4395 Tm
(\) is similar to that of jihad for the )Tj
12.9231 0 2.7469 12.9231 405.3428 655.4395 Tm
(mujahid)Tj
12.9231 0 0 12.9231 451.1551 655.4395 Tm
( \(lit. maker of a great )Tj
-34.137 -1.291 Td
(effort\) which is \223the one who is at odds with the inclinations of hi\
s tempting self\224 )Tj
10.3385 0 0 10.3385 475.9028 642.0698 Tm
(\(2\))Tj
12.9231 0 0 12.9231 489.4668 638.7615 Tm
(, especially its bad )Tj
-37.102 -1.2 Td
(suggestions. It is a known fact that the internal struggle is ever pres\
ent between the soul and its )Tj
0 -1.2 TD
(preferences on the one hand and reason on the other; in other words, a c\
onstant warring between )Tj
T*
(heart and mind. )Tj
0 -2.674 TD
(Imam Ali \(a.s.\) has been quoted as saying, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 266.0578 557.6767 Tm
(The bravest of people is he who overcomes his )Tj
-19.54 -1.291 Td
(leanings)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 56.8332 540.9987 Tm
(\224.)Tj
/TT0 1 Tf
( )Tj
10.3385 0 0 10.3385 75.2874 544.307 Tm
(\(3\))Tj
12.9231 0 0 12.9231 88.8514 540.9987 Tm
(. The real courage is demonstrated in this incident, which took place du\
ring the time of )Tj
-6.102 -1.2 Td
(the Messenger of God, Mohammad \(s.a.w.\). He was passing by a place wh\
ere he saw a group of )Tj
0 -1.2 TD
(youth competing with one another over who could lift the heaviest rock. \
Aiming to make use of the )Tj
T*
(occasion to preach to the youngsters, he approached them and offered to \
act as a referee between )Tj
0 -1.204 TD
(them in their contest. They accepted his offer. He said to them, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 387.5219 478.9139 Tm
(No one of you should be in need to )Tj
-28.958 -1.2 Td
(lift any rock so that they can be judged the strongest. Instead, I have \
a proposition for you, in that )Tj
0.255 -1.2 Td
(whoever among you can muster the strength and plug the courage to overpo\
wer his soul and prevent )Tj
0.256 -1.204 Td
(it from committing sins should be declared the strongest)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 332.3661 432.3368 Tm
(.\224)Tj
/TT0 1 Tf
( It therefore follows that the )Tj
12.9231 0 2.7469 12.9231 512.9015 432.3368 Tm
(mujahid)Tj
12.9231 0 0 12.9231 558.7139 432.3368 Tm
( is the )Tj
-42.46 -1.2 Td
(one who could win over his self and the brave is the one who could overc\
ome his desires. )Tj
0 -2.67 TD
(There is another example and lesson, which demonstrates true bravery, an\
d which we could draw )Tj
0 -1.2 TD
(from the story of Poryay Wooly \(sic\), a famous wrestling champion. He\
sets a parable for what a true )Tj
T*
(champion should be. He was the epitome of gentlemanly conduct and magna\
nimity. The story goes )Tj
T*
(like this: One day, our champion arrived in a town where he was schedul\
ed to meet in a contest with )Tj
T*
(the top wrestler of that town. While he was on a tour in that town, he \
came across an old woman )Tj
T*
(who was giving out pieces of sweets to passers by. She gave him a piece\
of chocolate and asked him )Tj
T*
(for a prayer. He asked her whether there was anything in particular she\
wanted him to pray for. She )Tj
0 -1.2 TD
(said to him that her son was the wrestling champion of their town and th\
at he was going to meet later )Tj
0 -1.2 TD
(in the week, another wrestler who came from another town. She added tha\
t she felt apprehensive )Tj
0 -1.2 TD
(about her son\222s chances of winning, in that he might lose, and that h\
is defeat would not only be )Tj
0 -1.2 TD
(considered a setback for her son, but it would mean that their source of\
income would dry up. In )Tj
T*
(short, his defeat would spell disaster for the family. Our champion tol\
d her to have peace of mind, in )Tj
T*
(that he would pray for her son to win the match. )Tj
0 -2.67 TD
(After that conversation with the old woman, he was in a reflective mood,\
calling to mind that \223he who )Tj
0 -1.2 TD
(overcomes his inclinations is the bravest of people\224. At the appoint\
ed time of contest between him )Tj
T*
(and his opponent and as the contest progressed, he came to know that his\
opponent was much )Tj
T*
(weaker than him and that if he wanted to, he could have defeated him in \
no time. However, having )Tj
T*
(reached a decision that he would let his opponent defeat him, he overind\
ulged in evasive movements )Tj
T*
(to give the impression that the contest was proceeding normally, and in \
the opportune time, he gave )Tj
T*
(way and let his opponent defeat him. The storyteller went on to say tha\
t at the moment of defeat, )Tj
T*
(our champion felt that his heart became wide open for God, as though he \
were in His dominion. And )Tj
T*
(because that man did battle with his soul and scored a victory over its \
inclinations, he had become )Tj
ET
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(among the friends of God. You might ask, why? The answer is because \223\
the true )Tj
12.9231 0 2.7469 12.9231 483.0105 752.1522 Tm
(mujahid)Tj
12.9231 0 0 12.9231 528.8228 752.1522 Tm
( is the one )Tj
-40.147 -1.2 Td
(who does battle with his soul\224, the \223bravest of people is he who o\
vercomes his desires\224, and lastly, )Tj
0 -1.2 TD
(because he demonstrated the kind of courage and magnanimity that made hi\
m excel over all )Tj
0 -1.797 TD
(champions.)Tj
5.016 0.597 Td
(\(4\))Tj
-5.016 -3.268 Td
(More significant of the previous story is that of Imam Ali \(a.s.\) and \
Amr bin Wid, a battle-hardened )Tj
0 -1.291 TD
(fighter, who earned the nickname of \223the Knight of Yelyel)Tj
10.3385 0 0 10.3385 338.8535 650.0323 Tm
(\(5\))Tj
12.9231 0 0 12.9231 352.4176 646.724 Tm
(. This story goes like this: At the battle of )Tj
-26.497 -1.2 Td
(Khandaq \(the Trench\) the army of Muslims was on one side of the trenc\
h and that of the polytheists )Tj
0 -1.2 TD
(\()Tj
12.9231 0 2.7469 12.9231 14.9495 615.7086 Tm
(mushrikeen)Tj
12.9231 0 0 12.9231 80.8443 615.7086 Tm
(\) was on the other side. A group of infidels, among them Amr bin Wid, \
managed to cross )Tj
-5.482 -1.2 Td
(over to the side of the Muslim army. Ibn Wid, mounting his horse, start\
ed yelling and challenging the )Tj
T*
(Muslim fighters to fight him in a duel. The Prophet \(s.a.w.\) turned t\
o his companions, enquiring )Tj
T*
(whether anyone of them was willing to fight the challenger. All were qu\
iet, apart from Ali, who stood )Tj
T*
(up and said, \223)Tj
12.9231 0 2.7469 12.9231 89.3865 553.6778 Tm
(I am his match)Tj
12.9231 0 0 12.9231 175.0406 553.6778 Tm
(.\224 The Prophet said, \223)Tj
12.9231 0 2.7469 12.9231 301.9323 553.6778 Tm
(He is Amr. Sit down)Tj
12.9231 0 0 12.9231 414.9705 553.6778 Tm
(.\224 Ibn Wid grew more )Tj
-31.337 -1.2 Td
(vociferous, taunting the Muslims and making fun of their assertion that \
whoever was killed among )Tj
T*
(Muslims would go to heaven. For the second time, Ali stood up and volunt\
eered to face him in )Tj
T*
(combat. He was asked by the Prophet to sit down. Amr bin Wid shouted f\
or the third time, throwing )Tj
T*
(down the gauntlet. Ali picked up the gauntlet and asked the Prophet to g\
ive him permission to fight )Tj
T*
(Ibn Wid. )Tj
0 -2.67 TD
(The result of the swordfight was in favour of Ali. The high point of th\
e combat came when Ali )Tj
0 -1.2 TD
(overcame Ibn Wid, by seriously wounding him, and wanted to deal him the \
last blow. Ibn Wid spat in )Tj
T*
(the face of Ali who was sitting on his chest, prior to beheading him. A\
li let go of him and moved away )Tj
0 -1.2 TD
(to have a stroll before returning to finish him off. While Ali was in t\
he process of doing just that, Ibn )Tj
0 -1.2 TD
(Wid asked him as to why he moved away and came back. Ali replied that h\
e was hurt and offended )Tj
T*
(when Ib Wid spat at him, preferring to move away as not to let his deali\
ng him the last blow be )Tj
T*
(considered as though it were for taking personal revenge. That is, kill\
ing him would not count in the )Tj
T*
(cause of God. So, the short time Ali took between the incident of spitt\
ing and moving away from the )Tj
T*
(fallen foe and coming back to finish him off was for suppressing his ang\
er, so that his killing him )Tj
0 -1.797 TD
(would be deemed in the cause of God, and not for Ali\222s personal vende\
tta.)Tj
32.849 0.597 Td
(\(6\))Tj
-32.849 -3.268 Td
(In summation, the second definition of )Tj
12.9231 0 2.7469 12.9231 235.2234 259.8354 Tm
(hijra)Tj
12.9231 0 0 12.9231 260.4751 259.8354 Tm
( \(immigration\) is forsaking sins and misdeeds and the )Tj
-19.382 -1.2 Td
(second interpretation for jihad is battling with one\222s own self, with\
a view to deterring it from driving )Tj
0 -1.2 TD
(one to committing that which is vile or improper. However, is this inte\
rpretation correct? The answer )Tj
T*
(to this question is yes, in that in itself it is correct and, yet, it ha\
s been misunderstood. Our )Tj
T*
(statement, \223The immigrant is he who departs wrongdoings, and the )Tj
12.9231 0 2.7469 12.9231 401.4012 197.8046 Tm
(mujahid)Tj
12.9231 0 0 12.9231 447.2135 197.8046 Tm
( \(the battler\) is he who is )Tj
-33.832 -1.2 Td
(at odds with his tempting self\224, can be found in the traditions \()Tj
12.9231 0 2.7469 12.9231 369.3649 182.2969 Tm
(hadith)Tj
12.9231 0 0 12.9231 404.9939 182.2969 Tm
(\) of the Infallibles \(a.s.\). The )Tj
-30.565 -1.2 Td
(Prophet \(s.a.w.\) describes battling one\222s soul \()Tj
12.9231 0 2.7469 12.9231 275.5563 166.7892 Tm
(jihadun)Tj
12.9231 0 0 12.9231 317.7243 166.7892 Tm
( )Tj
12.9231 0 2.7469 12.9231 321.7692 166.7892 Tm
(nafs)Tj
12.9231 0 0 12.9231 345.6382 166.7892 Tm
(\) as \223the major jihad\224. And yet, the mix-up )Tj
-25.972 -1.2 Td
(and misinterpretation has come about as a result of some people\222s res\
orting to annulling the first )Tj
T*
(meaning by suggesting that the import of )Tj
12.9231 0 2.7469 12.9231 251.3514 135.7738 Tm
(hijra)Tj
12.9231 0 0 12.9231 276.6031 135.7738 Tm
( is departing one\222s misdeeds by mending their ways, )Tj
-20.63 -1.2 Td
(and that the meaning of jihad is battling with oneself to dissuade it fr\
om committing what is unlawful, )Tj
T*
(implying that there is no need for man to leave his home and kin when it\
becomes necessary. That is, )Tj
T*
(there is no point in fleeing to other countries when needs be. We shoul\
d, instead, stay put; it would )Tj
T*
(suffice that we abandon the crooked ways that leads to the commissioning\
of sins and would therefore )Tj
T*
(be eligible for the definition of )Tj
12.9231 0 2.7469 12.9231 185.8572 58.2354 Tm
(muhajir)Tj
12.9231 0 0 12.9231 229.1754 58.2354 Tm
( \(immigrant\). As regards jihad, some would like to argue that )Tj
-16.96 -1.2 Td
(since jihad is doing battle with oneself, there remains no necessity for\
entering in war with the )Tj
ET
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(enemies of Islam; it would, they further allege, suffice that we stay at\
home and busy ourselves with )Tj
0 -1.2 TD
(wrestling with our internal struggle. This, in their view, is the jihad\
in the cause of God \()Tj
12.9231 0 2.7469 12.9231 517.8252 738.51 Tm
(aljihadu)Tj
12.9231 0 0 12.9231 562.5262 738.51 Tm
( )Tj
12.9231 0 2.7469 12.9231 566.5711 738.51 Tm
(fi)Tj
12.9231 0 0 12.9231 573.64 738.51 Tm
( )Tj
12.9231 0 2.7469 12.9231 10 723.0023 Tm
(sabilillah)Tj
12.9231 0 0 12.9231 58.4874 723.0023 Tm
(\). In their judgement, this type of jihad is far superior to the other\
one because it is \223the )Tj
-3.752 -1.2 Td
(major jihad\224 \()Tj
12.9231 0 2.7469 12.9231 88.9212 707.4946 Tm
(aljihadul)Tj
12.9231 0 0 12.9231 136.5815 707.4946 Tm
( )Tj
12.9231 0 2.7469 12.9231 140.6265 707.4946 Tm
(akbar)Tj
12.9231 0 0 12.9231 172.4302 707.4946 Tm
(\) as opposed to the other one, which is \223the minor jihad\224 \()Tj
12.9231 0 2.7469 12.9231 506.8277 707.4946 Tm
(aljihadul )Tj
-38.19 -1.2 Td
(asghar)Tj
12.9231 0 0 12.9231 48.3428 691.987 Tm
(\).)Tj
-2.967 -2.67 Td
(As is evident, interpreting )Tj
12.9231 0 2.7469 12.9231 160.1662 657.4793 Tm
(hijra,)Tj
12.9231 0 0 12.9231 189.3335 657.4793 Tm
( as abandoning committing what is vile, has been taken as an alleged )Tj
-13.877 -1.2 Td
(reason for dismissing as irrelevant )Tj
12.9231 0 2.7469 12.9231 208.8732 641.9716 Tm
(hijra)Tj
12.9231 0 0 12.9231 234.1249 641.9716 Tm
( \(immigration\) according to the first meaning. Similarly, )Tj
-17.343 -1.2 Td
(interpreting jihad as doing battle with oneself as an excuse for rejecti\
ng as redundant the jihad )Tj
T*
(according to the first meaning. This is where deviation from the right \
reading of both the concepts )Tj
T*
(has occurred. It goes without saying that there are two types of )Tj
12.9231 0 2.7469 12.9231 383.5803 595.4485 Tm
(hijra)Tj
12.9231 0 0 12.9231 408.832 595.4485 Tm
( \(immigration\) in Islam; the )Tj
-30.862 -1.2 Td
(same goes for jihad. Choosing [for convenience] any type at the expense\
of the other, i.e. in both the )Tj
T*
(cases \226 jihad and immigration would entail departure from Islam and i\
ts injunctions.)Tj
0 -2.67 TD
(Our great leaders of religion \226 the Prophet \(s.a.w.\), Imam Ali and \
the rest of the Imams \(a.s.\) were all )Tj
0 -1.2 TD
(among the immigrants \()Tj
12.9231 0 2.7469 12.9231 147.928 514.4177 Tm
(muhajir)Tj
12.9231 0 0 12.9231 191.2462 514.4177 Tm
(\) in the Way of God in the sense of both types of )Tj
12.9231 0 2.7469 12.9231 475.2954 514.4177 Tm
(hijra)Tj
12.9231 0 0 12.9231 500.5471 514.4177 Tm
( \(immigration\). )Tj
-37.959 -1.2 Td
(And the same goes for jihad. However, tackling the subject from a seman\
tic standpoint, we would )Tj
T*
(come across gradations that cannot be reached without going through both\
the categories of jihad as )Tj
T*
(well as immigration. That is, it is implausible that someone attains th\
e rank of )Tj
12.9231 0 2.7469 12.9231 461.9588 467.8947 Tm
(mujahid)Tj
12.9231 0 0 12.9231 507.7711 467.8947 Tm
( \(fighter\) )Tj
-38.518 -1.2 Td
(before experiencing combat in the battlefield. Likewise, one cannot be \
deemed \223immigrant\224 without )Tj
T*
(going through the process of real immigration, in the manifest meaning o\
f term. This is God\222s law )Tj
T*
(with His creation; He has made man\222s attaining maturity and advanceme\
nt contingent on his passing )Tj
T*
(educational/training courses. For example, in the view of Islam, marria\
ge is a sacred institution for a )Tj
T*
(number of reasons, unlike contemporary Christianity that considers celib\
acy, [perhaps a reference to )Tj
T*
(the institution of bachelorhood of the Catholic priesthood] as a sacred \
deed. So, why does Islam )Tj
T*
(regard marriage a sanctified practice? The secret of attaching great im\
portance to this tradition lies in )Tj
T*
(its immense influence in cultivating man\222s spirit. )Tj
0 -2.67 TD
(For man\222s soul to attain a sublime position of wisdom and perfection,\
marriage would contribute )Tj
0 -1.2 TD
(immeasurably to reaching that rank. Conversely, if men preferred to sta\
y bachelor and women )Tj
0 -1.2 TD
(spinster till death, they would remain lacking in spiritual prosperity. \
The reason for this is the absence )Tj
0 -1.2 TD
(of the educational dimension of marriage. Such men and women will not b\
e able to overcome this )Tj
T*
(inadequacy even if they spent their entire lives in worship, meditation,\
and battling with their tempting )Tj
T*
(selves. Islam has, therefore, considered the institution of wedlock amo\
ng its traditions, being one of )Tj
T*
(positive influences on man\222s education and his pursuit of perfection.\
Thus, any effect of any factor )Tj
T*
(that contributes in shaping man\222s character is limited to the area wh\
ere it can be effective. Equally, )Tj
T*
(any alternative factor would not have the same effect, if it were to be \
hoped to give the same results. )Tj
T*
(And by the same token, any of these factors that are collectively taking\
part in the process of man\222s )Tj
T*
(cultivation cannot be used interchangeably.)Tj
0 -2.67 TD
(Immigration and jihad are among the factors that have a say in man\222s \
development towards )Tj
0 -1.2 TD
(perfection. It therefore follows that no other factor can replace them.\
Using the same rationale, )Tj
T*
(jihad, in the sense of man\222s struggle with oneself, has its place, so\
does immigrating, i.e. turning one\222s )Tj
T*
(back to committing sins. And yet, practical immigration is one of the e\
ducational factors that cannot )Tj
T*
(be superseded by the type of immigration in the sense of abandoning comm\
itting sins. Similarly, )Tj
T*
(jihad, in the sense of fighting back the enemies of God, can never be re\
placed by the second type of )Tj
ET
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(jihad, i.e. doing battle with one\222s tempting self and vice versa. In\
the eye of Islam, both are in the )Tj
0 -1.2 TD
(same rank of importance in Islamic education.)Tj
0 -2.67 TD
(Here one may say that the living circumstances vary from one individual \
Muslim to another and that a )Tj
0 -1.2 TD
(certain Muslim individual may not be required to embark on either immigr\
ation or jihad against the )Tj
T*
(enemies of God. What would become of such an individual, given the impo\
rtant positive influence of )Tj
T*
(upholding these two tenets? The Noble Messenger \(s.a.w.\) provides the\
answer for this question, )Tj
0 -1.2 TD
(saying that the religious duty on such a Muslim in such circumstances sh\
ould be that he always has a )Tj
0 -1.2 TD
(true and sincere intention to embark on such a duty should circumstances\
change, in that there may )Tj
T*
(arise the need for embarking on immigration or engaging in jihad as the \
case may be. Thus, provided )Tj
T*
(there is such intention and determination, such an individual should be \
able to meet the requirements )Tj
T*
(of attaining the rank of immigrant \()Tj
12.9231 0 2.7469 12.9231 212.3108 579.9408 Tm
(muhajir)Tj
12.9231 0 0 12.9231 255.6289 579.9408 Tm
(\) and fighter \()Tj
12.9231 0 2.7469 12.9231 335.9975 579.9408 Tm
(mujahid)Tj
12.9231 0 0 12.9231 381.8098 579.9408 Tm
(\). This meaning can be gleaned from )Tj
-28.771 -1.2 Td
(this prophetic tradition, )Tj
12.9231 0 2.7469 12.9231 146.8683 564.4331 Tm
(\223Whomever did not take part in battle [against the infidels] or did n\
ot )Tj
-10.336 -1.2 Td
(contemplate such an eventuality, would die a hypocrite.\224)Tj
12.9231 0 0 12.9231 10 514.4177 Tm
(The Holy Qur\222an has this to offer in this regard:)Tj
/TT1 1 Tf
0 -2.674 TD
(\223Not equal are those believers who sit \(at home\) and receive no hur\
t, and those who )Tj
0 -1.2 TD
(strive and fight in the cause of God with their goods and their persons.\
God hath granted a )Tj
T*
(grade higher to those who strive and fight with their goods and persons \
than to those )Tj
T*
(who sit \(at home\). Unto all \(in Faith\) hath God promised good: But t\
hose who strive and )Tj
T*
(fight hath He distinguished above those who sit \(at home\) by a special\
reward, - Ranks )Tj
T*
(specially bestowed by Him, and Forgiveness and Mercy. For God is Oft-for\
giving, Most )Tj
T*
(Merciful.\224)Tj
/TT0 1 Tf
( \(4/95-96\). )Tj
0 -2.67 TD
(It is clear from this Qur\222anic text that in its discussion, it does n\
ot talk about those who preferred not )Tj
0 -1.2 TD
(join the fight [out of choice, and not for a good reason]. The referenc\
e to those \223)Tj
12.9231 0 2.7469 12.9231 478.72 336.7944 Tm
(who sit at home)Tj
12.9231 0 0 12.9231 570.6935 336.7944 Tm
(\224 is )Tj
-43.387 -1.2 Td
(confined to those believers who did not join others in the strife and fi\
ght because there is a sufficient )Tj
T*
(number of )Tj
12.9231 0 2.7469 12.9231 73.0905 305.7791 Tm
(mujahidin)Tj
12.9231 0 0 12.9231 129.0732 305.7791 Tm
( \(fighters\). So, when it comes to allotting ranks, the fighters are g\
iven loftier )Tj
-9.214 -1.2 Td
(positions or ranks over those who stayed behind for a reason. However, \
in the same vein, the )Tj
T*
(Qur\222anic verse confirms that this classification does not cover )Tj
12.9231 0 2.7469 12.9231 366.5865 274.7637 Tm
(\224Those who sit \(at home\) by a special )Tj
-27.338 -1.2 Td
(reward\224, )Tj
12.9231 0 0 12.9231 62.7649 259.256 Tm
(i.e. those who stayed behind by virtue of their physical disabilities \226\
such as blindness, )Tj
-4.083 -1.2 Td
(paralysis, and illness. The Qur\222an reiterates that those too may att\
ain the rank of the fighters. They )Tj
T*
(may as well overtake the fighters, should they have harboured sincere in\
tentions and true )Tj
T*
(determination to join in the fight. That is, if their valid reasons for\
not joining were lifted, they would )Tj
T*
(have joined the war effort in person and wealth. This principle is soun\
d, when its conditions are )Tj
T*
(fulfilled.)Tj
0 -2.761 TD
(On the return of Imam Ali \(a.s.\) from the battle of Siffeen )Tj
12.9231 0 2.7469 12.9231 344.0486 146.0395 Tm
([fought against Mu\222awiyah])Tj
10.3385 0 0 10.3385 499.6812 149.3478 Tm
(\(7\))Tj
12.9231 0 0 12.9231 513.2453 146.0395 Tm
(, a man, )Tj
-38.942 -1.2 Td
(among the rank and file of his army, asked him, )Tj
12.9231 0 2.7469 12.9231 288.4148 130.5318 Tm
(\223O Commandar of the Faithful! I have a brother )Tj
-21.289 -1.2 Td
(whom I would have loved that he be among us, so that he could achieve th\
e favour of your )Tj
0.256 -1.204 Td
(companionship.\224 )Tj
12.9231 0 0 12.9231 108.3834 99.4624 Tm
( The Imam replied, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 228.1286 99.4624 Tm
(What was the intention of your brother, his resolution, the )Tj
-16.623 -1.204 Td
(inclination of his heart? Had he a valid reason that prevented him from \
joining us?)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 479.9218 83.9007 Tm
(\224)Tj
/TT0 1 Tf
( The Imam then )Tj
-36.363 -1.204 Td
(provided the answers for all these questions, saying, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 320.5545 68.3389 Tm
(Had he no valid reason and did not join us, his )Tj
-23.757 -1.291 Td
(not being with us is better for us)Tj
10.3385 0 2.1975 10.3385 196.6738 54.9692 Tm
(\(8\))Tj
12.9231 0 2.7469 12.9231 210.2379 51.6609 Tm
(. Had he a good reason for not being with us and yet his heart )Tj
ET
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/TT0 1 Tf
0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 2.7469 12.9231 10 754.0177 Tm
(was with us and his resolution was to join us once the reasons that had \
prevented him from joining us )Tj
0.256 -1.204 Td
(were lifted, he would be judged as though he were with us.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 350.9754 738.456 Tm
(\224)Tj
/TT0 1 Tf
( The man answered in the affirmative. )Tj
-26.385 -1.204 Td
(The Imam \(a.s.\) said, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 144.2191 722.8943 Tm
(Not only your brother alone was with us. Verily, other men who are stil\
l in the )Tj
-10.131 -1.2 Td
(wombs of their mothers; rather, those unborn men [who are still, in the \
form of sperm in the semen] )Tj
0.256 -1.204 Td
(of their fathers, are with us.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 170.0394 691.8248 Tm
(\224)Tj
/TT0 1 Tf
( This is an unshakeable truth till the Day of Judgement, that any pers\
on )Tj
-12.384 -1.2 Td
(who is intent on wishing that he were at the time of Ali and that he wou\
ld have, with firm will, joined )Tj
0 -1.2 TD
(him in his army in Siffeen, he must rest assured that he would be deemed\
among his supporters, even )Tj
T*
(though he did not witness the battle.)Tj
/T1_0 1 Tf
14 0 0 14 304.25 610.7519 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 210.0138 574.94 Tm
(Awaiting relief from suffering )Tj
/TT0 1 Tf
-15.477 -2.666 Td
(What does waiting for the happy ending mean? And what does the statemen\
t, )Tj
12.9231 0 2.7469 12.9231 465.4997 540.4864 Tm
(\223The best of works is )Tj
-34.992 -1.2 Td
(looking forward to the happy ending\224)Tj
12.9231 0 0 12.9231 222.9594 524.9787 Tm
( mean? Some people mistakenly believe that waiting for relief )Tj
-16.479 -1.2 Td
(from suffering \()Tj
12.9231 0 2.7469 12.9231 99.6345 509.471 Tm
(faraj)Tj
12.9231 0 0 12.9231 125.6098 509.471 Tm
(\), which is the best of deeds, means that we should look forward to the\
)Tj
-8.946 -1.2 Td
(reappearance of the Awaited Imam, al-Mahdi \(May God hasten his reappear\
ance\) who would do so )Tj
T*
(with a group of his disciples, totalling 313 men, with scores of followe\
rs. And once they appeared on )Tj
T*
(the scene, they would wage war against the enemies of Islam, cleanse the\
earth of their uncleanness )Tj
T*
(and vile deeds, establish the rule of justice and security in the land, \
and make available freedom and )Tj
T*
(prosperity for all. And once this is done, they would invite us to enjo\
y their toil!! It seems that some )Tj
T*
(people would like us to believe that this is what is meant by \223Waitin\
g for the happy ending \()Tj
12.9231 0 2.7469 12.9231 536.1889 416.4248 Tm
(faraj)Tj
12.9231 0 0 12.9231 562.1643 416.4248 Tm
(\)\224, )Tj
-42.727 -1.2 Td
(describing it as the best of good deeds.)Tj
0 -2.67 TD
(However, the true waiting for )Tj
12.9231 0 2.7469 12.9231 182.2 366.4094 Tm
(faraj )Tj
12.9231 0 0 12.9231 212.2203 366.4094 Tm
(is that we should expect the reappearance of Imam al-Mahdi and )Tj
-15.648 -1.2 Td
(be drafted in his army and fight under his command even if we get martyr\
ed in the process. The )Tj
0 -1.2 TD
(genuine waiting is in man\222s whole aspiration to be party to the jihad\
in the cause of God. That is, not )Tj
T*
(the kind of waiting that entails dependency on the Imam to solve our pro\
blems by performing all the )Tj
T*
(intractable tasks, and once these are out of the way and the time for re\
aping the fruit of the toil )Tj
T*
(comes we would then emerge to enjoy the harvest. This is not the right \
approach. This is the )Tj
T*
(reasoning of the followers of Prophet Moses \(a.s.\). As for the follow\
ers of Prophet Mohammad \(s.a.)Tj
T*
(w.\), they said to him: O Messenger of God! We are not going to address\
you in the same manner the )Tj
T*
(Israelites did with Moses when they got to the approaches of Jerusalem, \
Palestine and found out that )Tj
T*
(there was an army waiting for them:)Tj
/TT1 1 Tf
0 -2.674 TD
( \223..O Moses! We shall never enter it as long as they are in it. Gof \
thou, and thy Lord, and )Tj
0 -1.2 TD
(fight ye two, while we sit here.\224)Tj
/TT0 1 Tf
( \(5/24\). )Tj
0 -2.67 TD
(To that, Moses \(a.s.\) retorted: )Tj
12.9231 0 2.7469 12.9231 191.2332 142.2631 Tm
(What is your responsibility then? You should be liable to drive out the\
)Tj
-13.769 -1.2 Td
(transgressors who occupied your land and sent you into exile. )Tj
12.9231 0 0 12.9231 367.3877 126.7554 Tm
( In contrast, the followers of )Tj
-27.655 -1.2 Td
(Mohammad \(s.a.w.\), such as al-Miqdad, did not replicate the position o\
f Moses\222 followers. They said)Tj
12.9231 0 2.7469 12.9231 584.6505 111.2477 Tm
(: )Tj
-44.212 -1.2 Td
(We believed in you and bore witness that what you call for is the truth,\
and swore allegiance to you to )Tj
0.255 -1.2 Td
(be obedient. Therefore, set forth to wherever you have decided and we w\
ill be with you. We swear )Tj
0.255 -1.2 Td
(by Him Who sent you with the truth, should you decide to push your way i\
n this sea we would have )Tj
0.255 -1.2 Td
(done so with you, without a single one of us turning back. We are not a\
verse to the orders to engage )Tj
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(in combat an enemy tomorrow.)Tj
12.9231 0 0 12.9231 189.5532 754.0177 Tm
(\(9\))Tj
-13.894 -3.268 Td
(As such, genuine \223waiting for the happy ending\224 is that we should \
be full of hope and determination to )Tj
0 -1.2 TD
(succeed in joining the army of the Awaited Imam \(May God hasten his rea\
ppearance\), so that we be )Tj
T*
(in a position to contribute to reforming the world.)Tj
/TT1 1 Tf
0 -2.674 TD
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 16.3194 646.2135 Tm
(We wish we were with you, so that we could have achieved a great victory\
\224. )Tj
12.9231 0 0 12.9231 460.6535 646.2135 Tm
(We always repeat this )Tj
-34.872 -1.2 Td
(statement, addressing Imam Hussain \(a.s.\). Yet, do we really pay atte\
ntion to its actual meaning? It )Tj
0 -1.2 TD
(simply means, \223O Aba Abdillah! We wish we were with you so that we co\
uld have attained the rank of )Tj
T*
(martyrdom fighting on your side and under your standard, and thus we wou\
ld have achieved a great )Tj
T*
(victory.\224 Are these just words or do they underline a sincere intens\
ion and a true desire? Although )Tj
T*
(there are people who utter the words and truly mean what they are talkin\
g about, yet the majority of )Tj
T*
(us recite these words in the book of visitations, paying lip service to \
them.)Tj
0 -2.674 TD
(Imam Hussain \(a.s.\) uttered these words, in commendation of the sincer\
ity of his companions, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 560.872 518.6056 Tm
(I am )Tj
-42.245 -1.797 Td
(not aware of any companions who are better than my companions both in ki\
ndness and loyalty)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 553.3249 495.3786 Tm
(.\224)Tj
/TT0 1 Tf
0.802 0.597 Td
(\(10\))Tj
-42.845 -3.268 Td
(An outstanding Shia scholar used to cast doubt over the authenticity of \
the statement, in that it might )Tj
0 -1.2 TD
(have not emanated from Imam Hussain. His rationale for dismissing it as\
unauthentic goes thus, )Tj
T*
(\223Having pondered the question, I have reached this conclusion: The co\
mpanions of Imam Hussain did )Tj
T*
(not do an exceptional deed. It was the enemy who demonstrated debased a\
ttitude and practice. )Tj
T*
(Knowing that Imam Hussain is the grandson of the Prophet, the son of Ima\
m Ali and Fatima, the )Tj
T*
(Imam of his Age, etc., it goes without saying that any ordinary Muslim w\
ould have come to his rescue, )Tj
T*
(seeing him in that situation. So, the band of people who fought beside \
him did not do anything out of )Tj
T*
(the ordinary. On the contrary, those who did not come to his aid were v\
ery bad people\224. He went on )Tj
T*
(to say, \223It seems that Allah wanted to deliver me from this inattenti\
on, ignorance, and misguidance. )Tj
T*
(In my dream, I saw myself witnessing the battle of at-Taf, i.e. Kerbala.\
In response to his appeal for )Tj
0 -1.2 TD
(support, I declared to Imam Hussain my readiness to side with him agains\
t his enemy. The Imam )Tj
0 -1.291 TD
(asked me to wait for his instructions. In the meantime, the time for pr\
ayer became due.)Tj
10.3385 0 0 10.3385 517.0111 292.4243 Tm
(\(11\))Tj
12.9231 0 0 12.9231 536.2199 289.1159 Tm
( The )Tj
-40.719 -1.2 Td
(Imam said: We want to say our prayer. You are required to keep a vigil \
in that corner, so that you )Tj
0 -1.2 TD
(can forestall any attack by the enemy that could be coming from there. \
I said: Go ahead O son of the )Tj
T*
(Messenger of God! He started saying the prayer. I stood in front of hi\
m. After a short while I saw an )Tj
T*
(arrow coming in my direction. I, unconsciously, ducked it. The arrow c\
rashed into the Imam. I said: )Tj
T*
(I seek forgiveness from God and repent to Him, what a preposterous act I\
have just committed. This )Tj
T*
(incident happened on three more occasions, where I, time and again, took\
evasive action to avoid the )Tj
T*
(arrow hitting me and instead let it hit the Imam every time. On turning\
my head towards the Imam, I )Tj
T*
(noticed that he was looking at me with a smile on his face and said: \(I\
have never seen any )Tj
T*
(companions better than my companions both in kindness and loyalty\)\224.\
The Imam then added, and )Tj
T*
(the narrative is still that of the Shia scholar was relating, \223Sittin\
g at home repeating the words: \(We )Tj
T*
(wish we were with you, so that we would achieve a great victory\) is wor\
thless if you do not put it into )Tj
T*
(practice. Are you like this? My companions were people whose actions s\
poke louder than words. )Tj
T*
(They were not mincing their words.\224)Tj
12.9231 0 2.7469 12.9231 10 53.0083 Tm
([Going back to that part of the story of the martyrdom of Imam Hussain \(\
a.s.\)],)Tj
12.9231 0 0 12.9231 465.5255 53.0083 Tm
( on the tenth of )Tj
-35.249 -1.2 Td
(Muharram \()Tj
12.9231 0 2.7469 12.9231 77.1095 37.5006 Tm
(Aashoura\222)Tj
12.9231 0 0 12.9231 133.0148 37.5006 Tm
(\), the Imam said the last Dhuhr \(noon\) prayer before he was martyred.\
Most of )Tj
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(his comrades in arms were martyred earlier that day, in the exchanges of\
volleys of arrows between )Tj
0 -1.2 TD
(the combatants. Thus, he was left with the immediate members of his fam\
ily and a small band of his )Tj
T*
(companions. The fighting force of the Imam totalled some seventy-two wa\
rriors. And yet, despite )Tj
T*
(their small number, they were enjoying high morale and showing exemplary\
gallantry. Being the )Tj
T*
(commander of this small army, Imam Hussain did not show any sign of weak\
ness or despondency. )Tj
T*
(He planned for the showdown with the enemy by positioning three main gro\
ups of his soldiers into a )Tj
T*
(central segment \(the heart\), right and left flanks, as any other regul\
ar army did in those )Tj
T*
(circumstances. Zuhair bin al-Qayn was appointed commander of the right \
flank, Habib bin Mudhahir )Tj
T*
(was charged with the responsibility of defending the left flank. His br\
other al-Abbas \(a.s.\) was made )Tj
T*
(the standard-bearer. )Tj
0 -2.67 TD
(The companions of Imam Hussain \(a.s.\) were eager to start the fight. \
However, the Imam was )Tj
0 -1.2 TD
(insistent on not launching the first strike, leaving it to the enemy to \
do so. That starting shot came at )Tj
T*
(the hands of Omar bin Sa\222ad.)Tj
0 -2.67 TD
(Ibn Sa\222ad was keen on holding both the spiritual and the materialisti\
c at the same time. He was )Tj
0 -1.2 TD
(aspiring to securing Ibn Ziyad\222s offer of appointing him the governor\
of Ray, but without staining his )Tj
T*
(hands with the blood of al-Hussain. Because of this soul-searching and s\
truggle to subdue his )Tj
T*
(inclinations, he embarked on a string of letters to Imam Hussain with a \
view to avoiding the )Tj
T*
(bloodshed. When the news reached Ibn Ziyad, he wrote to him a stern let\
ter, ordering him to quickly )Tj
T*
(kill the Imam. He threatened him that he would sack him and appoint som\
eone else in his place, )Tj
T*
(should he choose to ignore his instructions. Ibn Sa\222ad could not rid\
himself of his bondage to the )Tj
T*
(materialistic world. So, since he was given a choice between this world\
and the next, he opted for the )Tj
T*
(former, selling his faith in return. Thus, he acquiesced to the order o\
f Ibn Ziyad. In so doing, he )Tj
T*
(demonstrated dishonourable qualities and treachery and committed one of \
the most heinous crimes in )Tj
T*
(the history of mankind. Ibn Ziyad\222s justifications for committing so\
me of those atrocities was that he )Tj
T*
(was seeking to be seen taking a position of neutrality, i.e. by not sidi\
ng with Imam Hussain \(a.s.\). In )Tj
T*
(order to show his loyalty to Ibn Ziyad, especially in the light of the l\
atter\222s receiving many reports )Tj
T*
(accusing him of showing reluctance in fighting the Imam, he embarked on \
a killing spree, massacring )Tj
T*
(the Progeny of the Prophet \(a.s.\). When the two adversarial armies pi\
tched their fighters opposite )Tj
T*
(one another, Ibn Ziyad took a bow and arrow from one of his bowmen, or a\
rchers, placed an arrow in )Tj
T*
(the bow and shot in the direction of al-Hussain\222s camp, remarking, )Tj
12.9231 0 2.7469 12.9231 394.0739 264.2698 Tm
(\223Bear witness for me with the )Tj
-29.446 -1.291 Td
(Prince [Ibn Ziyad] that I was the first one to shoot)Tj
10.3385 0 0 10.3385 298.1717 250.9001 Tm
(\(12\))Tj
12.9231 0 0 12.9231 317.3806 247.5918 Tm
(]\224. )Tj
-23.785 -2.67 Td
(This is the story of the first arrow that was shot in the battle of Kerb\
ala. However, whenever I reach )Tj
T*
(thus far in telling the story of the battle, I remember a saying by our \
friend the great scholar the late )Tj
0 -1.204 TD
(Ayati. I either heard him say it or read his words somewhere. He used \
to say, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 471.9483 182.0147 Tm
(The battle of Kerbala )Tj
-35.49 -1.204 Td
(was started with a shot of an arrow and was ended with another shot of a\
n arrow)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 478.1902 166.4529 Tm
(\224.)Tj
/TT0 1 Tf
( Indeed, it started )Tj
-36.229 -1.2 Td
(with the shot/arrow of Ibn Sa\222ad and ended with a poisoned three-pron\
ged arrow that was shot at )Tj
0 -1.2 TD
(Imam Hussain, who was already badly wounded and very thirsty, which lodg\
ed into his heart, putting )Tj
T*
(an end to his jihad. The Imam was on the verge of collapsing, but for h\
is last few words, in which he )Tj
0 -1.204 TD
(was addressing his Lord, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 161.1095 104.3681 Tm
(In the Name of God and by God, and on the religion of the Messenger of )Tj
-11.311 -1.797 Td
(God)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 32.7834 81.1411 Tm
(.\224)Tj
/TT0 1 Tf
0.802 0.597 Td
(\(13\))Tj
-2.565 -3.268 Td
(Another of the Imam\222s companions was Aabis bin Shibeeb ash-Shakiri, w\
ho was filled with high spirit )Tj
ET
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(and valour. He took the centre stage of the battlefield and issued a ch\
allenge to the army of Ibn )Tj
0 -1.2 TD
(Ziyad, if there was any one among them who was prepared to fight him in \
one-to-one combat. No )Tj
T*
(one dared to respond to his challenge. Having repeated his call several\
times, but to know avail, and )Tj
T*
(realizing that the coat of arms and headgear he was wearing were proving\
cumbersome, he parted )Tj
T*
(with them. Thus, he mounted attacks on the enemy soldiers who were flee\
ing before him. They were )Tj
T*
(not able to kill him, only by stoning him and shooting him with torrents\
of arrows. Thus, he was )Tj
T*
(martyred.)Tj
0 -2.67 TD
(On the day of the Battle of Kerbala, all the companions of Imam Hussain \
\(a.s.\), men and women, )Tj
0 -1.2 TD
(depicted the most vivid portraits of gallantry and sacrifice. They left\
their indelible marks in the )Tj
T*
(chapters of history of mankind, only to be revered and emulated. Had th\
eir equivalent been found in )Tj
T*
(the history of the West, they would have held them in a very high regard\
.)Tj
0 -2.67 TD
(Abdullah bin Omeir al-Kalbi was another of the companions of Imam Hussai\
n. In his company were )Tj
0 -1.2 TD
(his wife and mother. He was a gallant warrior. When he wanted to join \
the battle, his wife, a newly )Tj
T*
(wed woman, tried to prevent him and pleaded with him, )Tj
12.9231 0 2.7469 12.9231 335.8812 514.4177 Tm
(\223With whom you are going to leave me? )Tj
-24.962 -1.2 Td
(Who is going to take care of me? Please do not leave me behind for bere\
avement.\224 )Tj
12.9231 0 0 12.9231 497.9625 498.91 Tm
(On hearing her, )Tj
-37.759 -1.2 Td
(his mother intervened, )Tj
12.9231 0 2.7469 12.9231 143.1594 483.4023 Tm
(\223O my son! Do not listen to her. Go and fight in defence of the son\
of the )Tj
-10.049 -1.2 Td
(Messenger of God, so that he would tomorrow, on the Day of Judgement, be\
your intercessor. I will )Tj
0.255 -1.2 Td
(not be pleased with you until you got killed fighting with al-Hussain.\224\
)Tj
12.9231 0 0 12.9231 411.352 452.3869 Tm
( He assaulted the enemy and )Tj
-31.057 -1.2 Td
(got killed in the process. His mother plucked the courage, arming herse\
lf with a pole, and embarked )Tj
0 -1.204 TD
(on attacking the enemy. Al-Hussain prevented her from doing so, saying,\
)Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 442.1477 421.3175 Tm
(May all members of your )Tj
-33.185 -1.2 Td
(family be rewarded with that which is best. Go back and join the rest o\
f the women. May God have )Tj
0.255 -1.2 Td
(mercy on you. Being a woman, you are not required to do jihad.\224)Tj
12.9231 0 0 12.9231 10 355.7944 Tm
(As the battle progressed, more massacres took place. The enemy beheaded \
Abdullah bin al-Hussain, )Tj
0 -1.2 TD
([who was just an infant], hurling the severed head towards his mother. \
She held it and wiped the dirt )Tj
T*
(off it, hugging and kissing it, and saying, )Tj
12.9231 0 2.7469 12.9231 246.7508 324.7791 Tm
(\223O my son! I am pleased with you, I am pleased.\224)Tj
12.9231 0 0 12.9231 532.5705 324.7791 Tm
( She then )Tj
-40.437 -1.2 Td
(tossed the baby\222s head towards the camp of the enemy, saying, )Tj
12.9231 0 2.7469 12.9231 379.5871 309.2714 Tm
(\223What we give away in the Way of )Tj
-28.344 -1.2 Td
(God, we do not reclaim.\224 )Tj
12.9231 0 0 12.9231 10 259.256 Tm
(Among the other supporters of al-Hussain was a boy, aged either ten or t\
welve years, whose father )Tj
T*
(was killed earlier on in the fighting. Armed with his sword, he approac\
hed the Imam and asked for )Tj
T*
(permission to enter the fight. The Imam did not grant him permission ou\
t of sympathy for his mother )Tj
T*
(who had just been bereaved of her husband, saying)Tj
12.9231 0 2.7469 12.9231 307.2437 212.7329 Tm
(, \223The father of this boy was killed in the first )Tj
-22.745 -1.204 Td
(campaign, and maybe his mother does not like him to be killed.\224 )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 382.3268 197.1712 Tm
( )Tj
/TT0 1 Tf
(The boy replied that his mother had )Tj
-28.811 -1.2 Td
(agreed to his taking part in the fighting and that she would be pleased \
with him, if he got killed in )Tj
T*
(defence of al-Hussain.)Tj
0 -2.67 TD
(That boy was of an outstanding character, demonstrating his moral fibre \
in the battle. His way of )Tj
0 -1.2 TD
(joining the battle was different from the manner the rest of the fighter\
s, who were coming forward for )Tj
T*
(their debut in the battle. They introduce themselves and their lineage \
by way of reciting war poetry in )Tj
0 -1.2 TD
(a roaring style \()Tj
12.9231 0 2.7469 12.9231 100.5649 85.125 Tm
(rajz)Tj
12.9231 0 0 12.9231 121.384 85.125 Tm
(\). That boy did not follow in the footsteps of the fighters who preced\
ed him and )Tj
-8.619 -1.2 Td
(introduced themselves in that pattern. Instead, he recited a couplet, s\
inging the praise of his )Tj
0 -1.2 TD
(connection with al-Hussain \(a.s.\) and being one of his soldiers )Tj
12.9231 0 2.7469 12.9231 368.8609 54.1096 Tm
(per)Tj
12.9231 0 0 12.9231 387.4572 54.1096 Tm
( )Tj
12.9231 0 2.7469 12.9231 391.5022 54.1096 Tm
(se)Tj
12.9231 0 0 12.9231 404.0634 54.1096 Tm
(, )Tj
ET
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/TT0 1 Tf
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(\223My lord is Hussain, the pleasure that descended on the heart of the \
bearer of good tidings, the )Tj
0.255 -1.2 Td
(warner [Prophet Mohammad]. Ali and Fatima are his parents. Do you know o\
f anyone thus pure-)Tj
0.256 -1.204 Td
(bred?\224)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 47.0505 718.5325 Tm
( )Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 10 684.0248 Tm
([Approaching the end of the lecture, it is customary to end it on this n\
ote, i.e. a supplication], )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 10 649.4631 Tm
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 16.3194 649.4631 Tm
(O Lord! Grant us the success to be submissive to You, keep our distance\
from committing what is )Tj
-0.234 -1.2 Td
(vile, be truthful in our intensions, and make us recognise that Your Mer\
cy knows no bounds. Be )Tj
0.255 -1.2 Td
(gracious to us by bestowing on us guidance and straightforwardness. Gui\
de our speech towards that )Tj
0.255 -1.2 Td
(which is right and wise. Fill our hearts up with knowledge and mindfuln\
ess. )Tj
0.568 -2.67 Td
( O Lord! Illuminate our hearts with the light of faith. Make us among t\
he true immigrants \(muhajirs\) )Tj
0.255 -1.2 Td
(and fighters \(mujahids\) in the way of striving to make the word of Thy\
religion rule supreme.)Tj
0.568 -2.67 Td
(O Lord! Grant the Muslims victory over their enemies in all the fronts.\
\224)Tj
12.9231 0 0 12.9231 415.8234 518.4169 Tm
( )Tj
/T1_0 1 Tf
14 0 0 14 304.25 483.8671 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 217.4575 448.0552 Tm
(Introduction to lecture two)Tj
/TT0 1 Tf
-4.796 -2.666 Td
(In the Name of God the Compassionate, the Merciful)Tj
-11.257 -2.67 Td
(Praise be to God, Lord of the worlds, the Creator of all beings, and may\
peace be with the servant of )Tj
0 -1.2 TD
(God, His Messenger, friend, the chosen one, the trustee of His secret an\
d the transmitter of His )Tj
T*
(Message, our lord and prophet, Mohammad and his pure and infallible prog\
eny.)Tj
0 -2.674 TD
( )Tj
/TT1 1 Tf
(\223He who forsakes his home in the cause of God, finds in the earth man\
y a refuge, wide )Tj
0 -1.204 TD
(and spacious: Should he die as a refugee from home for God and His Messe\
nger, his )Tj
0 -1.2 TD
(reward becomes due and sure with God: And God is Oft-forgiving, Most Mer\
ciful)Tj
/TT0 1 Tf
(.)Tj
/TT1 1 Tf
(\224)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 539.0708 282.4473 Tm
( )Tj
12.9231 0 0 12.9231 543.1157 282.4473 Tm
(\(4/100\).)Tj
-41.253 -2.67 Td
(In the last lecture we discussed immigration and jihad, which have been \
mentioned repeatedly in the )Tj
T*
(Holy Qur\222an almost together. In this lecture we aim to continue the \
discussion about the significance )Tj
T*
(of both these tenets, not least for their influence in cultivating man\222\
s character in his progress towards )Tj
T*
(perfection and particularly in the moral domain. However, we may, as th\
e discussion develops, )Tj
T*
(discuss the social dimension of these principles.)Tj
0 -2.67 TD
( As you may recall, we have already examined the misinterpretation of th\
e concept of immigration and )Tj
0 -1.2 TD
(jihad and explained their true meaning and parameters. Should we aim fo\
r the spirit, [not the letter], )Tj
T*
(of both the concepts in all fields, be they materialistic or moral, we s\
hould conclude that by )Tj
T*
(immigration \()Tj
12.9231 0 2.7469 12.9231 86.7114 104.8781 Tm
(hijra)Tj
12.9231 0 0 12.9231 111.9631 104.8781 Tm
(\), we mean forsaking the things that became part of man or he became at\
tached to )Tj
-7.89 -1.2 Td
(them. The immigrant \()Tj
12.9231 0 2.7469 12.9231 143.5212 89.3704 Tm
(muhajir)Tj
12.9231 0 0 12.9231 186.8394 89.3704 Tm
(\) is the person who is capable of turning his back to any practice he )Tj
-13.684 -1.2 Td
(has become hooked on, should the sharia law make it incumbent on him to \
do so. By jihad, we mean )Tj
T*
(struggle, strife, and exertion, be it external, i.e. against the enemies\
of God, or internal, i.e. against )Tj
T*
(one\222s own tempting self. Without immigration and jihad man\222s lot \
would be nothing other than )Tj
ET
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(degradation and misery. For man to be free in the full sense of the wor\
d, he has to free himself from )Tj
0 -1.2 TD
(all the shackles of humiliation that surround him. He should not let hi\
mself be enslaved by anything )Tj
T*
(he might feel very close to his heart. Otherwise, he who submits to the\
circumstances that may )Tj
T*
(govern his living and show weakness in getting rid of them cannot be dee\
med free at all. Rather, he )Tj
T*
(is a prisoner of that state of affairs.)Tj
0 -2.67 TD
(Embarking on discussing the semantics of immigration, especially its cor\
e constituent, i.e. travel, we )Tj
0 -1.2 TD
(would soon find ourselves confronted by this question: Which is better \
for man: travel or staying )Tj
0 -1.2 TD
(put? Of course, one should not infer from this question that man should\
always be on the move, i.e. )Tj
T*
(without permanent abode or home. Perhaps, we should paraphrase the ques\
tion thus: Is it better for )Tj
T*
(man to reside in his hometown/country without ever travelling abroad, or\
is taking to travel beneficial )Tj
T*
(to him, being a kind of immigration? From an Islamic standpoint travel\
, in itself, is praiseworthy.)Tj
0 -2.761 TD
(Although Islam discouraged wandering aimlessly in the land)Tj
10.3385 0 0 10.3385 352.2806 547.5711 Tm
(\(14\))Tj
12.9231 0 0 12.9231 371.4895 544.2628 Tm
(, yet this does not mean that man )Tj
-27.972 -1.2 Td
(should spend all his life in his village or town without venturing outsi\
de them, to other towns and )Tj
0 -1.2 TD
(countries. This status quo is liable to weaken one\222s spirit, making \
it subservient to the conditions )Tj
T*
(being lived.)Tj
0 -2.67 TD
(In contrast, the person who takes to travelling, travel is bound to broa\
den his horizons and sharpen )Tj
0 -1.2 TD
(his wit, especially when the aim is aspiring for personal advancement, a\
cquiring new virtues and that )Tj
0 -1.2 TD
(which is capable of contributing to perfectly shaping one\222s personali\
ty. Travel has five benefits:)Tj
/TT1 1 Tf
0 -2.674 TD
(1. Releasing the pressure: )Tj
/TT0 1 Tf
(Travel provides the tourist with an opportunity to unwind by relieving )Tj
0 -1.2 TD
(tension, grief and sorrow. As long as man stays put in the climate he h\
as got used to, it would make )Tj
T*
(him live and remember all the bad things and regrettable incidents. Thi\
s is bound to put him under )Tj
T*
(immense pressure. So, by venting out such pressure, the person would be\
able to recharge their )Tj
T*
(batteries.)Tj
/TT1 1 Tf
0 -2.674 TD
(2. Looking for work: )Tj
/TT0 1 Tf
(The smart among people is he who can win his bread by relocating. New )Tj
0 -1.2 TD
(opportunities will certainly arise where immigrants could better their l\
ot in their host countries.)Tj
/TT1 1 Tf
0 -2.674 TD
(3. Pursuit of knowledge: )Tj
/TT0 1 Tf
(This is yet another valuable benefit that comes with travel. Setting ou\
t in )Tj
0 -1.2 TD
(search of knowledge and scholarship beyond your hometown or country shou\
ld provide you with new )Tj
T*
(experiences. [When it comes to religious learning], each and every scho\
lar [)Tj
12.9231 0 2.7469 12.9231 448.9194 219.9776 Tm
(alim)Tj
12.9231 0 0 12.9231 472.4781 219.9776 Tm
(, plural )Tj
12.9231 0 2.7469 12.9231 516.1969 219.9776 Tm
(ulema)Tj
12.9231 0 0 12.9231 550.8049 219.9776 Tm
(] is )Tj
-41.848 -1.2 Td
(unique in his own right. No doubt, the )Tj
12.9231 0 2.7469 12.9231 235.7791 204.4699 Tm
(ulema)Tj
12.9231 0 0 12.9231 270.3871 204.4699 Tm
( in your town are great, and yet each flower has its own )Tj
-20.149 -1.2 Td
(distinctive scent, in that the )Tj
12.9231 0 2.7469 12.9231 172.1329 188.9622 Tm
(alim)Tj
12.9231 0 0 12.9231 195.6917 188.9622 Tm
( of a particular town could not be as knowledgeable as the one in )Tj
-14.369 -1.2 Td
(your town. Nevertheless, he could have his own area of expertise. Shoul\
d you decide to meet with )Tj
T*
(him, you would find out that he has a brand of knowledge the )Tj
12.9231 0 2.7469 12.9231 368.7575 157.9468 Tm
(alim)Tj
12.9231 0 0 12.9231 392.3163 157.9468 Tm
( of your town does not possess.)Tj
/TT1 1 Tf
-29.584 -2.674 Td
(4. Attainment of moral excellence)Tj
/TT0 1 Tf
(: You cannot acquire all morals depending entirely on abstract )Tj
T*
(sciences and by staying in the same environment. By the same token, sho\
rn of any foundation of )Tj
T*
(knowledge, travel alone is not going to prove a panacea for claiming the\
high moral ground. Getting a )Tj
T*
(blend of both would lead to good results. A traveller is bound to see a\
nd experience new situations he )Tj
T*
(was not used to in his own hometown or homeland. The spiritual maturity\
gained through travel )Tj
T*
(cannot be had by any other means, including reading.)Tj
ET
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0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 10 741.3389 Tm
(There may be people who could claim that they can gain new knowledge and\
expertise without )Tj
0 -1.2 TD
(travelling abroad. In their judgement, reading books about the intended\
countries, for example, )Tj
T*
(should provide them with the required information. Without a shadow of \
a doubt, reading is )Tj
T*
(beneficial. And yet, it cannot make the same impact travel and witnessi\
ng things first hand can. In )Tj
0 -1.204 TD
(the Holy Qur\222an reference is made to \223touring the land\224, such a\
s )Tj
/TT1 1 Tf
(\223Travel through the )Tj
T*
(earth\224)Tj
/TT0 1 Tf
( \(3/137\) and )Tj
/TT1 1 Tf
(\223Say: travel through the earth)Tj
/TT0 1 Tf
(\224 \(6/11\). Historians are unanimous in their )Tj
0 -1.2 TD
(interpretation of these holy verses, in that they suggest the familiariz\
ation with and drawing lessons )Tj
T*
(from historical events. However, the Holy Qur\222an does not confine ac\
hieving this objective to reading )Tj
T*
(history annals. Rather, it calls on us to do that which is more tangibl\
e, i.e. to experience first hand the )Tj
T*
(historical relics on the ground and draw the lessons thereof. In these \
two lines of poetry, which are )Tj
T*
(attributed to Imam Ali \(a.s.\), he says:)Tj
12.9231 0 2.7469 12.9231 10 551.6462 Tm
(Emigrate from your native country in pursuit of loftier positions, for t\
here are five benefits to be had )Tj
0.255 -1.2 Td
(from travel:)Tj
0.568 -2.67 Td
(Alleviating anxiety, working for a living, acquiring knowledge, attainin\
g moral excellence and the )Tj
0.255 -1.2 Td
(companionship of distinguished people. )Tj
12.9231 0 0 12.9231 10 451.6155 Tm
(So, travel far and wide and do not be like a caged bird. Travel and let\
your goal be gaining knowledge )Tj
T*
(about the people and the countries you are heading for. For sure, you a\
re going to experience new )Tj
T*
(sets of morals and social norms, which you may sometimes find superior t\
han your own and which )Tj
T*
(you can make use of, or at least be in a position to compare between the\
two and, maybe, be in a )Tj
T*
(position to select the more superior.)Tj
/TT1 1 Tf
0 -2.674 TD
(5. The companionship of distinguished people: )Tj
/TT0 1 Tf
( In travel, you may come across more illustrious )Tj
0 -1.2 TD
(people and forging relationships with such distinguished people may bene\
fit you, not least in shaping )Tj
T*
(your character through the positive influences such associations would l\
eave. Friendship here does )Tj
T*
(not necessarily mean that of imparting knowledge by someone and receivin\
g it by the other, i.e. )Tj
T*
(teaching/learning relationship. Rather, it means good companionship and\
what would come out of it, i.)Tj
T*
(e. gaining practical experience.)Tj
0 -2.67 TD
(When the Imam \(a.s.\) establishes the aim of travel by \223seeking high\
er status\224, this should not mean )Tj
0 -1.2 TD
(that, in travel, one should restrict one\222s attention to finding the b\
est food, hotels and the like. The )Tj
T*
(aim should be attaining moral excellence, learning, knowledge, human con\
summate conduct and )Tj
T*
(intellectual maturity. So, let these be the fruits of travel and migrat\
ion.)Tj
0 -2.67 TD
(History tells us that the scholars who made journeys or emigrated to oth\
er countries, especially after )Tj
0 -1.2 TD
(they had gone through the early stages of their maturity, gained new exp\
eriences in their progress )Tj
T*
(towards perfection. Examples of such luminaries abound. Ash-Sheikh al-\
Baha\222ie, for instance, )Tj
T*
(occupies a special place among the ulema. He was an encyclopaedic schol\
ar who excelled in various )Tj
T*
(disciplines. Among outstanding poets, the name of Sa\222adi features hi\
gh. He stood out in the different )Tj
T*
(departments of poetry \226 love, mysticism, and heroism to name but a fe\
w. The secret of his brilliance )Tj
T*
(in all those poetry genres is attributed to his vast mine of education a\
nd knowledge. )Tj
ET
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(Sa\222adi lived some ninety years. He spent thirty years of his life in\
schooling, education and acquiring )Tj
0 -1.2 TD
(knowledge. The second thirty years, he spent in travel, and the third t\
hirty years witnessed the )Tj
T*
(stages of his intellectual and literary maturity, prowess, and achieveme\
nts.)Tj
0 -2.67 TD
(In his divan, or collection of poems, Bustan, he has this to say about h\
is globe trotting and the )Tj
0 -1.2 TD
(benefits he had reaped from it)Tj
12.9231 0 2.7469 12.9231 183.712 672.987 Tm
(, \223I travelled all over the world and enjoyed the company of each )Tj
-13.187 -1.2 Td
(person I met a number of days. I benefited something from every corner \
I happened to be in and )Tj
0.255 -1.2 Td
(garnered from every field a spike of grain.\224)Tj
12.9231 0 0 12.9231 10 607.4639 Tm
(In his short stories, Gulstan and Bustan, he said, \223)Tj
12.9231 0 2.7469 12.9231 297.0991 607.4639 Tm
(I was in a mosque in Baalbek, [ancient Heliopolis, )Tj
-21.961 -1.2 Td
(village in East Lebanon], when such and such happened.)Tj
12.9231 0 0 12.9231 334.5502 591.9562 Tm
(\224 In another place, he said, \223)Tj
12.9231 0 2.7469 12.9231 503.3902 591.9562 Tm
(I was in )Tj
-37.924 -1.2 Td
(Kashmir when so and so took place.)Tj
12.9231 0 0 12.9231 215.9551 576.4485 Tm
(\224 So, you may ponder the distance that separates the two places. )Tj
-15.937 -1.2 Td
(In a third place, he said, \223)Tj
12.9231 0 2.7469 12.9231 158.6929 560.9408 Tm
(I was in India when thus and thus occurred)Tj
12.9231 0 0 12.9231 407.4492 560.9408 Tm
(.\224 In a fourth place, he said, \223)Tj
12.9231 0 2.7469 12.9231 581.5618 560.9408 Tm
(I )Tj
-43.973 -1.2 Td
(came across a man whose behaviour was such and such. We were in each ot\
her\222s company on the )Tj
0.255 -1.2 Td
(way to Hijaz [modern day Saudi Arabia].)Tj
12.9231 0 0 12.9231 241.504 529.9254 Tm
(\224)Tj
-17.914 -2.67 Td
(Most of this imagery found its way to Sa\222adi\222s poetry. No doubt, \
the poet\222s spirit would roam in new )Tj
T*
(heights with these experiences. Indeed, this is true in Sa\222adi\222s \
case, in that his travels contributed to )Tj
T*
(his poetic and literary genius. This characteristic, you find in Mawlaw\
i\222s poetic works. This was made )Tj
T*
(possible by his wide travels that netted him diverse knowledge and exper\
iences about other nations. )Tj
T*
(Some of these were reflected in his poems, which boast some of those nat\
ions culture, expressions )Tj
T*
(and impressions. Thanks to his travels, he learned several languages. \
)Tj
0 -2.67 TD
(In contrast with this, you do not find this quality in Hafiz\222s poetry\
. In spite of the fact that we hold )Tj
0 -1.2 TD
(him in high regard, as he was a mystic and notwithstanding his excellenc\
e in divine love poetry, so )Tj
T*
(much so that, compared to him in this poetic genre, Sa\222adi could not \
match him; his skill shined in that )Tj
T*
(type of poetry. Maybe, this was because Hafiz stayed put in his hometow\
n and never left it because )Tj
T*
(he was attached to it. He even admits that attachment to his hometown, \
Shiraz, \223)Tj
12.9231 0 2.7469 12.9231 481.2658 321.3408 Tm
(Although Isfahan is )Tj
-36.212 -1.2 Td
(the spring of life, yet Shiraz is far superior.)Tj
12.9231 0 0 12.9231 253.9102 305.8331 Tm
(\224 In his poetry, he often sings the praise of Shiraz and the )Tj
-18.874 -1.2 Td
(beauty of its places. Although, he lived almost the entire of his life \
in Shiraz, it is reported that he )Tj
T*
(ventured out of it once by travelling to Yezd. Yet, he was melancholic \
and felt homesick only to hurry )Tj
T*
(back to Shiraz. He recorded his feelings in one of his poems where he e\
xpresses a wish to return to )Tj
T*
(his hometown where he equates his seat there with the seat of Solomon, a\
nd expresses a wish to free )Tj
T*
(himself from the prison of Alexander. Hafiz borrowed this metaphor from\
history. Fables have it that )Tj
T*
(when he invaded Iran, Alexander, the Macedonian [Great] made Yezd a dump\
ing ground for his )Tj
T*
(prisoners, whereas, of old, Shiraz used to be described as the Seat of P\
ower of Solomon.)Tj
0 -2.761 TD
(This may exert some light on both the feelings of the poet vis-\340-vis \
Yezd and Shiraz.)Tj
10.3385 0 0 10.3385 492.1471 164.9096 Tm
(\(15\))Tj
12.9231 0 0 12.9231 511.3559 161.6013 Tm
( Some of his )Tj
-38.795 -1.2 Td
(poems bear witness to the fact that the poet\222s dislike for Yezd had n\
othing to do with its inhabitants; )Tj
0 -1.2 TD
(rather, it was to do with his affection for his hometown, Shiraz. The e\
vidence is found in his poetry )Tj
T*
(where he spoke highly of Yezd\222s people and their hospitality. Howeve\
r, when Hafiz was offered a trip )Tj
T*
(to India to stay somewhere close to the seaside, he declined it outright\
.)Tj
0 -2.67 TD
(No doubt a scholar as famous as ash-Sheikh al-Baha\222ie, who travelled \
the world over, stands head and )Tj
0 -1.2 TD
(shoulders above others who did not venture out of Najaf, )Tj
12.9231 0 2.7469 12.9231 341.4769 49.5551 Tm
([in Iraq, the well known seat of Shia Muslim )Tj
ET
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/TT0 1 Tf
0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 2.7469 12.9231 10 754.0177 Tm
(learning and scholarship])Tj
12.9231 0 0 12.9231 153.3298 754.0177 Tm
( all of their lives. Sheikh al-Baha\222ie got in touch with the followe\
rs of )Tj
-11.091 -1.2 Td
(different faiths and schools of thought and came to know a lot about the\
ir beliefs, cultures, and )Tj
0 -1.2 TD
(customs. There are others of our )Tj
12.9231 0 2.7469 12.9231 206.1206 723.0023 Tm
(ulema)Tj
12.9231 0 0 12.9231 240.7286 723.0023 Tm
( \(scholars\), like al-Baha\222ie, who came in contact with people )Tj
-17.854 -1.2 Td
(of other faiths, persuasions, men of letters, professors, and other disc\
iplines. History books tell us )Tj
T*
(that those who took to travel and in the process came into contact with \
other people of different )Tj
T*
(backgrounds benefited a lot from this cross germination of experiences a\
nd ideas, so much so that it )Tj
T*
(enriched their knowledge, sharpened their wit, and broadened their intel\
lectual horizon. In contrast, )Tj
T*
(there had been great )Tj
12.9231 0 2.7469 12.9231 134.7465 645.4639 Tm
(ulema)Tj
12.9231 0 0 12.9231 169.3545 645.4639 Tm
(, who were as erudite, genius, and loyal as the aforesaid group of )Tj
12.9231 0 2.7469 12.9231 549.3446 645.4639 Tm
(ulema)Tj
12.9231 0 0 12.9231 583.9526 645.4639 Tm
(, )Tj
-44.413 -1.2 Td
(if not more superior, and yet they did not avail themselves of journeyin\
g outside the boundaries of )Tj
T*
(their usual domicile. It goes without saying that members of the latter\
group were less experienced )Tj
T*
(than the former. )Tj
0 -2.67 TD
(This should lead us to conclude that there is another meaning for immigr\
ation \()Tj
12.9231 0 2.7469 12.9231 464.1557 564.4331 Tm
(hijra)Tj
12.9231 0 0 12.9231 489.4074 564.4331 Tm
(\) that is different )Tj
-37.097 -1.2 Td
(from the patent one. This meaning has come out in the )Tj
12.9231 0 2.7469 12.9231 334.8862 548.9254 Tm
(hadith)Tj
12.9231 0 0 12.9231 370.5151 548.9254 Tm
( \(traditions\) of the Infallibles \(a.s.\). It )Tj
-27.897 -1.2 Td
(can be found in these words, \223)Tj
12.9231 0 2.7469 12.9231 185.1852 533.4177 Tm
(The immigrant is he who has turned his back \(hajara\) to committing )Tj
-13.301 -1.2 Td
(that which is vile)Tj
12.9231 0 0 12.9231 105.5661 517.91 Tm
(\224. And yet, one should not get the wrong end of the stick. That is,\
this interpretation )Tj
-7.395 -1.2 Td
(does not, by any way, make the manifest meaning of )Tj
12.9231 0 2.7469 12.9231 318.4609 502.4023 Tm
(hijra)Tj
12.9231 0 0 12.9231 343.7126 502.4023 Tm
( redundant. On the contrary, the second )Tj
-25.823 -1.2 Td
(meaning corroborates the fact that, in Islam, there are two types of )Tj
12.9231 0 2.7469 12.9231 401.104 486.8947 Tm
(hijra)Tj
12.9231 0 0 12.9231 426.3557 486.8947 Tm
( \(immigration\), one is patent )Tj
-32.218 -1.2 Td
(and the other latent. In other words, the Islamic immigration is not re\
stricted to leaving behind your )Tj
0 -1.2 TD
(family and homeland for a new destination as is dictated by the interest\
of Islam or for the aim of )Tj
T*
(freeing oneself from becoming enslaved by one\222s own circumstances; sh\
ould it be the latter, this could )Tj
T*
(encroach on one\222s sole servitude to God Almighty, and thus one must b\
reak free from the clutches of )Tj
T*
(circumstance. Thus, the second type of immigration is getting rid of th\
e yoke of [bad] customs and )Tj
T*
(traditions on which one is brought up from a tender age, so much so that\
they become part of their )Tj
T*
(very being. Insomuch as one should not become prisoner to one\222s own s\
piritual climate, they should )Tj
T*
(not be held hostage to the surrounding spiritual climate. Consequently,\
freeing oneself from this form )Tj
T*
(of captivity is the type of immigration that should be gleaned from the \
second meaning, i.e. that which )Tj
T*
(has been talked about in the )Tj
12.9231 0 2.7469 12.9231 177.3926 331.8177 Tm
(hadith)Tj
12.9231 0 0 12.9231 213.0215 331.8177 Tm
(.)Tj
-15.71 -2.67 Td
(Man may become used to certain norms of personal habits or conduct as a \
result of the influence of )Tj
T*
(social custom. He may become so attached to what he acquired from socie\
ty that the acquired habits )Tj
T*
(become part and parcel of his personality. Let us, for example, take sm\
oking as a habit of a personal )Tj
T*
(choice. Although the dangers of smoking to one\222s health are well kno\
wn, yet when some people )Tj
T*
(become ill as a result and are advised by their doctor to kick the habit\
, they find it difficult to do so, )Tj
0 -1.2 TD
(because they got addicted on it and that giving it up would exasperate t\
he situation. Off course, this )Tj
0 -1.2 TD
(is some sort of idle talk. Nevertheless, \223)Tj
12.9231 0 2.7469 12.9231 244.7218 204.2639 Tm
(The immigrant is he who has turned his back \(hajara\) to )Tj
-17.908 -1.2 Td
(committing that which is vile)Tj
12.9231 0 0 12.9231 173.2055 188.7562 Tm
(\224. That is, a real person is he who could give up that which they go\
t used )Tj
-12.629 -1.2 Td
(to doing, including smoking. )Tj
0 -2.67 TD
(The late Ayatollah Hujjat, May God elevate his station, could be describ\
ed as a chain smoker. When )Tj
0 -1.2 TD
(he fell ill and was taken to hospital in Tehran, the doctors advised him\
to quit smoking because he )Tj
T*
(was diagnosed with chest infection and continuing smoking would complica\
te matters for him. He )Tj
T*
(jokingly remarked, \223)Tj
12.9231 0 2.7469 12.9231 125.1188 92.2177 Tm
(I need my chest for smoking. If I stop smoking what need will there be f\
or a )Tj
-8.653 -1.2 Td
(chest!?)Tj
12.9231 0 0 12.9231 50.4622 76.71 Tm
(\224 He enquired, \223)Tj
12.9231 0 2.7469 12.9231 146.3643 76.71 Tm
(Is it true that smoking is bad for my health?)Tj
12.9231 0 0 12.9231 397.8991 76.71 Tm
(\224 The doctors answered him in )Tj
-30.016 -1.2 Td
(the affirmative. He then said that he would never smoke again. Thus, i\
n a word, he turned his back )Tj
T*
(to a habit of almost a lifetime.)Tj
ET
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0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 10 741.187 Tm
(It has been reported that al-Ma\222moun [the Abbasid Caliph] was sufferi\
ng from the habit of devouring )Tj
0 -1.2 TD
(dust. Conventional remedies were doomed to failure. In a gathering, pe\
ople were talking about al-)Tj
T*
(Ma\222moun\222s habit and how he could not give it up. Among those pres\
ent was a dervish who shouted )Tj
T*
(that he had the remedy for al-Ma\222moun\222s habit. The people turned \
their eyes in his direction and )Tj
T*
(asked him as to what could this magic potion be. He answered, \223)Tj
12.9231 0 2.7469 12.9231 385.4541 679.1562 Tm
(A firm will of the sort kings are )Tj
-28.798 -1.2 Td
(capable of.)Tj
12.9231 0 0 12.9231 72.664 663.6485 Tm
(\224 When the story of the dervish reached al-Ma\222moun, he said that \
the man was right and )Tj
-4.849 -1.2 Td
(took a decision to give the habit up completely and forthwith.)Tj
0 -2.67 TD
(Therefore, it is incumbent on man not to become a hostage to any [bad] h\
abit. It is regrettable to say )Tj
0 -1.2 TD
(that this is more widespread among women. They cling vehemently, i.e. m\
ore so than men, to social )Tj
T*
(customs relating to ceremonies of marriage and memorial services. Whene\
ver they are told off, in )Tj
T*
(that it is not right, they, without any hesitation, answer that they can\
not trample social norms and )Tj
T*
(practices. And when they are asked about the benefit that could be reap\
ed from those norms and )Tj
T*
(practices, they say that they just cannot abandon those social customs. \
This simply means blind )Tj
T*
(following and submission to those customs and entails a lack of willpowe\
r and sheer enslavement. )Tj
T*
(Man ought not acquiesce to these impositions. Sensible people should s\
ubject their behaviour and )Tj
T*
(the positions they take to the judgement of their intellect and common s\
ense. It is noteworthy, at this )Tj
0 -1.2 TD
(juncture, to point out that it is not right, of some people, to dismiss \
outright as irrelevant all social )Tj
0 -1.2 TD
(customs and therefore the necessity to rebel against them. This is a ki\
nd of extremist view. We do )Tj
T*
(not reject all social customs; rather, some of them, i.e. those which go\
against the sensibility of the )Tj
T*
(human mind and common sense.)Tj
0 -2.67 TD
(Islam, therefore, looks upon immigration \()Tj
12.9231 0 2.7469 12.9231 252.0363 393.0331 Tm
(hijra)Tj
12.9231 0 0 12.9231 277.288 393.0331 Tm
(\) as a fundamental pillar in the life of people, the )Tj
-20.683 -1.2 Td
(objective of which is the revival and the shaping of man\222s character.\
The other aim is to combat one )Tj
0 -1.2 TD
(of the most salient factors which could thrust man into slavery, humilia\
tion, and submission to the )Tj
T*
(environment he lives in, or materialistic or abstract things he becomes \
used to doing. It is not )Tj
0 -1.291 TD
(expected of man to become a slave to the environment in which he was bor\
n and brought up.)Tj
10.3385 0 0 10.3385 548.0394 333.1403 Tm
(\(17\))Tj
12.9231 0 0 12.9231 567.2482 329.832 Tm
( It is )Tj
-43.12 -1.2 Td
(incumbent on him, instead, to preserve his integrity, freedom and indepe\
ndence. In so doing, he )Tj
0 -1.2 TD
(would ensure that he would never become a slave to immoral practices and\
be shackled to bad social )Tj
T*
(norms. That is, \223)Tj
12.9231 0 2.7469 12.9231 109.2751 283.3089 Tm
(The immigrant is he who has turned his back \(hajara\) to committing tha\
t which is )Tj
-7.427 -1.2 Td
(vile)Tj
12.9231 0 0 12.9231 29.152 267.8013 Tm
(\224. And immigration means breaking clean with all the unsavoury thing\
s that surrounds man, )Tj
-1.482 -1.2 Td
(worldly or non-figurative. Thus, immigration is an important educati\
onal tool in moulding man\222s )Tj
T*
(personality.)Tj
/T1_0 1 Tf
14 0 0 14 304.25 202.236 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 288.7477 166.4241 Tm
(Jihad)Tj
/TT0 1 Tf
-21.57 -2.666 Td
(Jihad means struggle \(or battling with someone\). However, the other d\
efinition of jihad is that of )Tj
0 -1.2 TD
(doing battle with one\222s tempting self. In as much as man should not \
fall under the sway of his own )Tj
0 -1.2 TD
(environment, he should not surrender to the impediments and difficulties\
, found in such an )Tj
T*
(environment as a matter of course, which may encounter him in his life. \
Man has been created with )Tj
T*
(an built-in mechanism to deal with these barriers and overcome them to r\
each maturity and perfection.)Tj
ET
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(The Holy Qur\222an says:)Tj
/TT1 1 Tf
0 -2.674 TD
(\224He who forsakes his home in the cause of God, finds in the earth man\
y a refuge, wide )Tj
0 -1.286 TD
(and spacious..\224)Tj
/TT0 1 Tf
10.3385 0 0 10.3385 108.4738 706.1403 Tm
(\(17\))Tj
12.9231 0 0 12.9231 127.6827 702.832 Tm
( \(4/100\). )Tj
-9.106 -2.67 Td
(However, in the same verse, the above-quoted statement is immediately fo\
llowed by this one:)Tj
/TT1 1 Tf
0 -2.674 TD
(\224Should he die as a refugee from home for God and His Messenger, his \
reward becomes )Tj
0 -1.2 TD
(due and sure with God: And God is Oft-forgiving, Most Merciful.\224)Tj
/TT0 1 Tf
( \(4/100\). )Tj
0 -2.67 TD
(The Holy Qur\222an\222s approach to this subject is unique, in that it t\
alks, in verse 98 of the same Chapter, i.)Tj
0 -1.2 TD
(e. just three verses ahead of the aforesaid verse, about those who were \
deemed weak )Tj
T*
(\()Tj
12.9231 0 2.7469 12.9231 14.9495 552.7318 Tm
(mustadh\222afeen)Tj
12.9231 0 0 12.9231 98.6652 552.7318 Tm
(\):)Tj
/TT1 1 Tf
-6.861 -2.674 Td
(\223When angels take the souls of those who die in sin against their sou\
ls. They say: In what )Tj
T*
(\(plight\) were ye? They reply: Weak and oppressed were we in the eart\
h. They say: Was )Tj
T*
(not the earth of Allah spacious enough for you to move yourselves away \(\
from evil\)?\224)Tj
/TT0 1 Tf
( )Tj
T*
(\(4/97\). )Tj
0 -2.67 TD
(This discusses, in a dialogue mode, the pretexts of those who went astra\
y of the path of right and )Tj
0 -1.291 TD
(guidance by condoning the status quo, i.e. of staying in the climate of \
injustice and vice.)Tj
10.3385 0 0 10.3385 515.7317 423.7696 Tm
(\(18\))Tj
12.9231 0 0 12.9231 534.9406 420.4613 Tm
( When )Tj
-40.62 -1.2 Td
(the angels of death come to take their souls away, they find out that th\
eir records have turned black )Tj
0 -1.2 TD
(with the vile deeds and when they ask such people as why their balance s\
heets are full of debits, they )Tj
0 -1.204 TD
(reply, \223)Tj
/TT1 1 Tf
(Weak and oppressed were we in the earth.)Tj
/TT0 1 Tf
(\224 That is, they were living in conditions )Tj
0 -1.2 TD
(conducive to misconduct and since they were deemed weak, they could not \
do anything to alleviate )Tj
0 -1.204 TD
(their situations. The angles\222 reply comes in no time, \223)Tj
/TT1 1 Tf
(Was not the earth of Allah spacious )Tj
T*
(enough for you to move yourselves away \(from evil\)?)Tj
/TT0 1 Tf
(\224 )Tj
0 -2.67 TD
(This sort of excuse given by those people may, for a good reason, be acc\
epted from trees whose )Tj
0 -1.2 TD
(environment became polluted, so much so that their leaves withered away \
and eventually died, having )Tj
T*
(no choice of moving away since they were deep rooted. However, this cann\
ot be accepted from man. )Tj
T*
(Even animals do not entertain such excuses. There are great numbers of \
migrating animals, such as )Tj
T*
(birds, that got used to moving away from their natural habitat when the \
weather changes. There are )Tj
T*
(some species of fish which migrate twice a year pursuant to the change o\
f climate, i.e. from summer )Tj
T*
(to winter and vice versa, covering thousands of kilometres in the proces\
s. Locust is yet another )Tj
T*
(example of migrating animals. So, animals refuse to get bogged down in t\
heir habitat, taking to )Tj
T*
(migration instead. Thus, it is repugnant of man to give as pretext the \
unbecoming surroundings to )Tj
T*
(justify his staying in the mire and falling prey to the temptations and \
immoral practices that engulf )Tj
T*
(him, blaming the sins he has committed on the environment he has become \
part of, rather than )Tj
0 -1.204 TD
(himself. This goes against the divine logic, )Tj
/TT1 1 Tf
(\224He who forsakes his home in the cause of God, )Tj
T*
(finds in the earth many a refuge, wide and spacious..\224)Tj
/TT0 1 Tf
( \(4/100\). That is, you can get to the )Tj
0 -1.2 TD
(land where you would be able to fight back \(or wage jihad\) against the\
enemies of God in the same )Tj
T*
(way they fight you to deny you your beliefs and principles. You should \
fight back against the enemy\222s )Tj
T*
(beliefs and principles; in other words, you engage them in struggle \(or\
)Tj
12.9231 0 2.7469 12.9231 417.1028 60.0219 Tm
(jihad)Tj
12.9231 0 0 12.9231 444.8486 60.0219 Tm
(\).)Tj
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(The other definition or interpretation for the concept of )Tj
12.9231 0 2.7469 12.9231 329.0837 754.0177 Tm
(jihad)Tj
12.9231 0 0 12.9231 356.8295 754.0177 Tm
( is governed by the same principle of )Tj
-26.838 -1.2 Td
(struggle. The difference being that you are battling with your tempting\
self, i.e. the enemy within. )Tj
0 -1.2 TD
(Some people have become compulsive liars and when you take issue with th\
em as to why they do it, )Tj
T*
(they say: Is there any one who does not lie? No doubt, man can, someti\
mes, be driven to lying. )Tj
T*
(Among other examples are those who you turn to and ask them to lower the\
ir gaze, i.e. not to look at )Tj
T*
(that which God has ordained )Tj
12.9231 0 2.7469 12.9231 178.0388 676.4793 Tm
(haraam)Tj
12.9231 0 0 12.9231 221.1114 676.4793 Tm
( \(unlawful\). They reply in astonishment, \223Can any person not do )Tj
-16.336 -1.2 Td
(that?\224 You counsel another person among the faithful to set their he\
arts and minds towards God in )Tj
T*
(prayer, and not to be distracted by mundane issues. They reply that it \
is impossible. And yet, should )Tj
T*
(this appeal have been far-fetched, God would have not ordained it. The \
problem is that some people )Tj
T*
(have become used to paying lip service to some devotional acts, especial\
ly prayer, not even trying to )Tj
T*
(concentrate on the job in hand, and do away with inattention, while they\
are in audience with their )Tj
T*
(Creator. If they had tried they would have said their prayer in complet\
e submission, humility and )Tj
T*
(attention.)Tj
0 -2.67 TD
(Provided that you remain watchful for your own self and battle with it a\
gainst its temptations, you )Tj
0 -1.2 TD
(should be in control of your intellectual capacity and conscience. Imag\
ination is a transient state of )Tj
0 -1.2 TD
(mind and thus is not capable of overcoming your intellect, if you did no\
t want that and make it )Tj
T*
(possible. Should you be in control, you would be able to restrain your \
mental power and prevent it )Tj
T*
(from becoming victim to lack of concentration. Why should man become a \
slave to others while God )Tj
T*
(has created him free from any bondage to any one? God has endowed man w\
ith power, freedom and )Tj
T*
(independence. Consequently, if he so desires, he would be able to set h\
imself free from everything; )Tj
T*
(rather, it is in his power to control everything. Yet, this requires ge\
nuine willpower and jihad )Tj
T*
(\(struggle\), not least with the enemy within, i.e. one\222s own self, w\
hich is inclined to beautify )Tj
T*
(committing what is evil. It requires going against one\222s love for co\
mfort, good living and the )Tj
T*
(enslavement to lust. He who is not prepared to engage in such a struggl\
e is not worthy of acceptance )Tj
T*
(and respect. God has bestowed on man the gift of reason. Thus, it is i\
ncumbent on him to choose )Tj
T*
(one of two paths \226 either battling with his tempting self, which is o\
ften inclined to lure you to do what )Tj
T*
(is vile, and put it under the control of your intellect, and this is the\
road of perfection and )Tj
T*
(advancement. The second alternative is giving up that struggle in retur\
n for leaving the tempting soul )Tj
T*
(rule supreme where the result would inevitably be that you become subser\
vient to its own whims. )Tj
T*
(This is the road that leads to the lowest point of the low. If you do n\
ot keep it preoccupied, it will )Tj
T*
(engage you and keep you on your toes and at its service.)Tj
0 -2.67 TD
(What was the philosophy of Imam Ali\222s \()Tj
12.9231 0 2.7469 12.9231 241.168 235.2793 Tm
(zuhd)Tj
12.9231 0 0 12.9231 268.4745 235.2793 Tm
(\) asceticism \(or indifference to worldly things\)? It )Tj
-20.001 -1.2 Td
(revolves around activating the power of freedom man enjoys and controlli\
ng his ego. Imam Ali \(a.s\) )Tj
0 -1.2 TD
(hated to be defeated in combat by external foes, such as Amr bin Wid and\
Marhab. Similarly, he )Tj
T*
(hated to give in to the enemy within, i.e. his own ego and inclinations.\
That is, he did not want his )Tj
T*
(desires to achieve a victory over him. It is related that one day the I\
mam \(a.s.\) was going through a )Tj
T*
(marketplace when he passed a butcher\222s shop. The butcher said to him\
that he had fresh meat that )Tj
T*
(day and pressed him to buy some of it. The Imam answered that he did no\
t have money on him )Tj
0 -1.204 TD
(then. The butcher said that he would sell him the meat on credit. The \
Imam said, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 494.6412 126.6714 Tm
(Rather, I would )Tj
-37.247 -1.2 Td
(say to my stomach to be patient. And if I cannot do that to my stomach,\
I would rather ask you to be )Tj
0.256 -1.204 Td
(patient until I got the money. Nevertheless, I shall say to my stomach \
to be patient.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 494.3311 95.6019 Tm
(\224 )Tj
/TT0 1 Tf
(Speaking of his )Tj
-37.478 -1.204 Td
(philosophy of asceticism \(zuhd\), he had this to say)Tj
/TT1 1 Tf
(, \223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 313.4597 80.0402 Tm
(If I wanted, I would have found the way to )Tj
-23.226 -1.204 Td
(enjoying the best produce of honey, wheat, and linen.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 319.5852 64.4785 Tm
(\224)Tj
ET
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(Thus, Ali \(a.s.\) could, if he wanted, acquire the best of this world\222\
s enjoyments, for he knew the way )Tj
0 -1.2 TD
(to them, and yet he did not want to. Why? This is his answer to this q\
uestion, \223)Tj
12.9231 0 2.7469 12.9231 472.4006 738.51 Tm
(How preposterous! I )Tj
-35.526 -1.2 Td
(am not going to let my inclination win over my resoluteness.)Tj
12.9231 0 0 12.9231 355.2788 723.0023 Tm
(\224 He then turned his attention to the life )Tj
-26.718 -1.204 Td
(of this world and addressed it, thus, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 226.1255 707.4406 Tm
(O Life of this World! Leave me alone. I have given you free )Tj
-16.45 -1.291 Td
(rein. I have managed to extricate myself from your clutches and slip aw\
ay from your snares.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 542.7926 690.7626 Tm
(\224)Tj
/TT0 1 Tf
10.3385 0 0 10.3385 549.112 694.0709 Tm
(\(19\))Tj
12.9231 0 0 12.9231 568.3209 690.7626 Tm
( )Tj
12.9231 0 2.7469 12.9231 10 656.2549 Tm
([This is an epilogue to the lecture, i.e. going back to telling part of \
the story of the Kerbala tragedy \226 )Tj
0.255 -1.2 Td
(the martyrdom of Imam Hussain \(a.s.\)]: )Tj
12.9231 0 0 12.9231 10 606.2395 Tm
(The eleventh of Muharrram, 61 AH. [Circa 680 CE.] was one of the worst d\
ays that the Progeny of the )Tj
T*
(Prophet \(a.s.\) had witnessed. Examining the tragedy of Kerbala from i\
ts both ends, i.e. the shining )Tj
T*
(side that is full of vivid images of bravery, patience and sacrifice in \
the cause of God and the dark side )Tj
T*
(that teems with the ugliest imagery of treachery, vileness, and crime, t\
he implications of the dialogue )Tj
T*
(between God and the angels when He was informing them of Adam\222s creat\
ion, would become )Tj
T*
(manifestly clear,)Tj
/TT1 1 Tf
0 -2.674 TD
(\223Behold, thy Lord said to the angels; I will create a vicegerent on e\
arth. They said: Wilt )Tj
0 -1.2 TD
(Thou place therein one who will make mischief therein and shed blood? W\
hilst we do )Tj
T*
(celebrate Thy praises and glorify Thy holy \(name\)? He said: I know w\
hat ye know not.\224)Tj
/TT0 1 Tf
( )Tj
T*
(\(2/30\). )Tj
0 -2.67 TD
(All that which the angels saw of the nature of man and his ability to do\
mischief, his capacity for going )Tj
0 -1.2 TD
(astray and arrogance, was demonstrated at the battle of Kerbala. And ye\
t, alongside that evil, the )Tj
T*
(epitomes of virtue and sublimity were also established. The angels did \
not see these luminous aspects )Tj
0 -1.204 TD
(of man, when God Almighty addressed them, thus, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 311.3145 366.5314 Tm
(I know what ye know not.\224)Tj
12.9231 0 0 12.9231 465.6418 366.5314 Tm
( )Tj
-35.258 -2.67 Td
(Indeed, Kerbala was a strange battleground for trials. The criminals co\
mmitted the most heinous )Tj
0 -1.2 TD
(crimes. Among those was the act of violence perpetrated against childre\
n and young people, )Tj
T*
(beheading them and tearing their corpses to pieces before the eyes of th\
eir mothers. Those who )Tj
T*
(were massacred in this way on that day in Kerbala were eight, three yout\
h and five children. Among )Tj
T*
(those eight victims was Abdullah bin al-Hussain, who was still an infant\
. He was martyred in front of )Tj
0 -1.2 TD
(the tent that housed the members of al-Hussain\222s family. It has been\
reported by the historians of )Tj
0 -1.2 TD
(wars that Imam Hussain called on his sister, Zeinab and said to her, \223\
)Tj
12.9231 0 2.7469 12.9231 407.6818 238.9776 Tm
(Bring me my infant baby to bid )Tj
-30.518 -1.2 Td
(him farewell.)Tj
12.9231 0 0 12.9231 83.6357 223.4699 Tm
(\224 As al-Hussain was taking the baby in his arms, cuddling it, Ibn Sa\222\
ad shot him with an )Tj
-5.698 -1.2 Td
(arrow that was embedded in his neck, slaying him.)Tj
0 -2.67 TD
(Al-Qassim, son of Imam al-Hassan \(a.s.\) was another of the Kerbala mar\
tyrs, whose killing, in that )Tj
0 -1.2 TD
(gruesome way, was witnessed by his mother. As for Laila, the mother of \
Ali al-Akbar, [the eldest son )Tj
T*
(of Imam Hussain \(a.s.\)], she was not present on that day, despite the \
fact that there have been )Tj
T*
(reports confirming her presence.)Tj
0 -2.67 TD
(Awn bin Abdulla bin Ja\222far was another martyr who was killed in the s\
ame way. His mother, Zeinab, )Tj
0 -1.291 TD
([daughter of Imam Ali \(a.s.\)], witnessed his killing.)Tj
10.3385 0 0 10.3385 300.6142 79.054 Tm
(\(20\))Tj
12.9231 0 0 12.9231 319.823 75.7457 Tm
( Zeinab had demonstrated a noble character )Tj
-23.974 -1.2 Td
(and sublime upbringing, in that historians are almost unanimous in confi\
rming that she did not )Tj
0 -1.2 TD
(mention any thing about her son, be it before or after his martyrdom, as\
she must have been aware of )Tj
ET
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0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 10 754.0177 Tm
(what was going to happen to her brother, Imam Hussain \(a.s.\). So, she\
treated the sacrifice of her )Tj
0 -1.2 TD
(son as a small contribution towards defending her brother and the princi\
ples he stood for. This self-)Tj
T*
(denial was evident when she came out of her tent in the wake of the mart\
yrdom of her nephew, Ali al-)Tj
T*
(Akbar, lamenting his death.)Tj
0 -2.67 TD
(Another of the martyrs of Kerbala was a boy, aged ten. Historiographers\
have it that the boy came )Tj
0 -1.2 TD
(out of his tent disorientated after the martyrdom of Imam Hussain. He w\
as distraught because the )Tj
0 -1.2 TD
(events, which were unfolding before his eyes, overwhelmed him. He was s\
potted by one of the )Tj
0 -1.2 TD
(enemy camp who descended upon him, beheaded him and snatched two earring\
s he was wearing. )Tj
T*
(This happened in the presence of his mother, who went out to look for hi\
m. )Tj
0 -2.67 TD
(Another young boy met his death that day in a shocking manner. It was A\
bdullah bin Imam al-Hassan )Tj
0 -1.2 TD
(\(a.s.\), who was around ten years old. It is said that when his father\
died he was either still in his )Tj
T*
(mother\222s womb or a suckling sibling. He was brought up by his uncle,\
Imam Hussain \(a.s.\). That is )Tj
T*
(why there was a strong bond between uncle and nephew. Although Imam Hus\
sain ordered members )Tj
T*
(of his family not to venture out of their tents, yet he could not bear s\
taying put after his uncle fell to )Tj
T*
(the ground having been fatally wounded in the battle. He broke free fro\
m her aunt\222s hands, Zeinab, )Tj
T*
(who was trying to restrain him, and ran towards his uncle, shouting, \223\
)Tj
12.9231 0 2.7469 12.9231 409.6074 483.4023 Tm
(By God! I am not going to part )Tj
-30.667 -1.2 Td
(with my uncle.)Tj
12.9231 0 0 12.9231 93.5089 467.8947 Tm
(\224 Having reached the place where his uncle fell, he threw himself on\
his uncle\222s chest. )Tj
-6.462 -1.2 Td
(Imam Hussain \(a.s.\) showed utmost forbearance and hugged the boy. In \
the meantime, a soldier of )Tj
T*
(the enemy\222s camp was about to drive his sword into the body of Imam H\
ussain when the boy yelled at )Tj
T*
(him, saying, \223)Tj
12.9231 0 2.7469 12.9231 88.4302 421.3716 Tm
(O son of the evil one! Are you killing my uncle)Tj
12.9231 0 0 12.9231 351.8671 421.3716 Tm
(?\224 He then raised his arm to prevent the )Tj
-26.454 -1.2 Td
(sword blow from reaching the body of his uncle. The full force of the b\
low fell on his arm, severing )Tj
T*
(it. The boy shouted, \223O Uncle! Help!\224 )Tj
12.9231 0 2.7469 12.9231 234.2542 390.3562 Tm
([While still lying, suffering from his wounds],)Tj
12.9231 0 0 12.9231 489.976 390.3562 Tm
( the Imam )Tj
-37.141 -1.2 Td
(embraced his nephew tighter, saying to him, \223)Tj
12.9231 0 2.7469 12.9231 274.2123 374.8485 Tm
(O my newphew! Show patience for what has befallen )Tj
-20.19 -1.2 Td
(you. God will soon unite you with your pure fathers and forefathers \226\
The Messenger of God, Ali, )Tj
0.255 -1.2 Td
(Hamza, Ja\222far and al-Hassan.)Tj
12.9231 0 0 12.9231 175.9065 343.8331 Tm
(\224 )Tj
12.9231 0 2.7469 12.9231 10 309.3254 Tm
([It is customary to conclude lectures, such as this one, given to big ga\
therings, with the following )Tj
0.255 -1.2 Td
(prayer \(supplication\)]: )Tj
0.568 -2.67 Td
(O God! Fill our hearts up with the light of faith. Fill them up with Y\
our love and the love of your )Tj
0.255 -1.2 Td
(friends. O God! Increase our faith and make our hearts fast set on You\
r religion. O God! Grant the )Tj
0.255 -1.2 Td
(sick among the faithful a speedy recovery and shower our dead with Your \
forgiveness and mercy. O )Tj
0.255 -1.2 Td
(God! Accept our works and the works of those who seek, with effort and/\
or money, to hold )Tj
0.255 -1.2 Td
(commemorative assemblies for the martyrdom of Imam Hussain \(a.s.\) and \
glorify Your worship and )Tj
0.255 -1.2 Td
(propagate His injunctions. O God! Out of Your Grace, give us of the su\
stenance of this world and the )Tj
0.255 -1.2 Td
(next. There is neither power nor refuge except with God Almighty. And \
may peace be with )Tj
0.255 -1.2 Td
(Mohammad and his Pure Progeny.)Tj
/T1_0 1 Tf
14 0 0 14 304.25 116.2063 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 262.3975 80.3945 Tm
(Lecture three)Tj
/TT0 1 Tf
-8.274 -2.666 Td
(In the Name of God the Compassionate, the Merciful )Tj
ET
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/TT0 1 Tf
0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 10 741.4331 Tm
(Praise be to God, Lord of the worlds, the Creator of all beings, and may\
peace be with the servant of )Tj
0 -1.2 TD
(God, His Messenger, friend, the chosen one, the trustee of His secret an\
d the transmitter of His )Tj
T*
(Message, our lord and prophet, Mohammad and his pure and infallible prog\
eny.)Tj
0 -2.67 TD
(I seek refuge in God from the reviled Satan, )Tj
/TT1 1 Tf
0 -2.674 TD
(\223He who forsakes his home in the cause of God, finds in the earth man\
y a refuge, wide )Tj
0 -1.2 TD
(and spacious: Should he die as a refugee from home for God and His Messe\
nger, his )Tj
0 -1.2 TD
(reward becomes due and sure with God: And God is Oft-forgiving, Most Mer\
ciful.\224)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 539.2 610.3329 Tm
( )Tj
12.9231 0 0 12.9231 543.2449 610.3329 Tm
(\(4/100\).)Tj
-41.263 -2.67 Td
(Among the subjects that the Holy Qur\222an paid attention to, as did Isl\
amic jurisprudence, is the )Tj
0 -1.2 TD
(question of immigration \()Tj
12.9231 0 2.7469 12.9231 154.3508 560.3175 Tm
(hijra)Tj
12.9231 0 0 12.9231 179.6025 560.3175 Tm
(\). In the opinion of the majority of us, )Tj
12.9231 0 2.7469 12.9231 404.9292 560.3175 Tm
(hijra )Tj
12.9231 0 0 12.9231 434.2258 560.3175 Tm
(revolves around a special )Tj
-32.827 -1.2 Td
(historical incident that took place in the early days of Islam. That ev\
ent was the migration of the )Tj
T*
(Great Messenger \(s.a.w.\) and his companions from Mecca to Medina. Tha\
t event marked the )Tj
12.9231 0 2.7469 12.9231 548.1428 529.3021 Tm
(Hijri)Tj
12.9231 0 0 12.9231 571.0812 529.3021 Tm
( )Tj
-43.417 -1.2 Td
(calendar [For those who want to have some idea of the date according to \
the Western dating system, )Tj
T*
(a rough guide is to add some 620 years to the Islamic date.].)Tj
0 -2.67 TD
(No doubt this event is very significant because it represents a mileston\
e in the history and )Tj
0 -1.2 TD
(development of Islam. However, is the importance of )Tj
12.9231 0 2.7469 12.9231 321.9114 448.2714 Tm
(hijra)Tj
12.9231 0 0 12.9231 347.1631 448.2714 Tm
( limited to this event? Do all the references )Tj
-26.09 -1.2 Td
(made in the Holy Qur\222an to )Tj
12.9231 0 2.7469 12.9231 168.5532 432.7637 Tm
(hijra)Tj
12.9231 0 0 12.9231 193.8049 432.7637 Tm
( and deeming the )Tj
12.9231 0 2.7469 12.9231 298.3655 432.7637 Tm
(muhajirs)Tj
12.9231 0 0 12.9231 347.4474 432.7637 Tm
( \(migrants\) in rank on a par with the )Tj
12.9231 0 2.7469 12.9231 10 417.202 Tm
(mujahideen)Tj
12.9231 0 0 12.9231 76.6185 417.202 Tm
( \(fighters\), such as )Tj
/TT1 1 Tf
(\223Those who believe, and emigrate, and fight for the Faith, in )Tj
-5.155 -1.204 Td
(the cause of Allah..\224)Tj
/TT0 1 Tf
( \(8/74\), belong to that particular historical event and that there is \
left no other )Tj
T*
(signification to be inferred after that event? Is this really the situa\
tion with )Tj
12.9231 0 2.7469 12.9231 442.9231 386.1325 Tm
(hijra)Tj
12.9231 0 0 12.9231 468.1748 386.1325 Tm
(, or is it not, in )Tj
-35.454 -1.2 Td
(common with belief and jihad, governed by any particular time or place? \
No doubt, there is no way )Tj
T*
(the meaning of )Tj
12.9231 0 2.7469 12.9231 100.552 355.1171 Tm
(hijra)Tj
12.9231 0 0 12.9231 125.8037 355.1171 Tm
( \(immigration\), like jihad and belief, can be confined to what happene\
d in the )Tj
-8.961 -1.2 Td
(early days of Islam. Whatever meaning was attached to )Tj
12.9231 0 2.7469 12.9231 332.7926 339.6095 Tm
(hijra)Tj
12.9231 0 0 12.9231 358.0443 339.6095 Tm
( in those days, and in the same measure )Tj
-26.932 -1.2 Td
(was true of jihad, makes both general and constant rulings. That is, th\
ey are not the exclusive )Tj
T*
(preserve of a particular time or place.)Tj
0 -2.67 TD
(Imam Ali \(a.s.\) has discussed this topic in Nahjul Balagha \(The Path \
of Eloquence\). [A collection of his )Tj
0 -1.2 TD
(sermons, letters, and axioms] and said, \223)Tj
12.9231 0 2.7469 12.9231 244.528 258.5787 Tm
(Hijra is commensurate with its first meaning.)Tj
12.9231 0 0 12.9231 500.3015 258.5787 Tm
(\224 \()Tj
12.9231 0 2.7469 12.9231 514.4781 258.5787 Tm
(al-hijra qa\222ima )Tj
-38.763 -1.291 Td
(ala haddihal awwal)Tj
12.9231 0 0 12.9231 118.528 241.9007 Tm
(\),)Tj
10.3385 0 0 10.3385 127.3932 245.209 Tm
(\(21\))Tj
12.9231 0 0 12.9231 146.6021 241.9007 Tm
( meaning that )Tj
12.9231 0 2.7469 12.9231 230.3307 241.9007 Tm
(hijra)Tj
12.9231 0 0 12.9231 255.5824 241.9007 Tm
( is not restricted to a particular time or place. And as the )Tj
-19.003 -1.2 Td
(Prophet \(s.a.w.\) found it necessary to emigrate from Mecca to Medina, \
his followers must do the )Tj
T*
(same, should circumstances make it necessary for them to emigrate. Our \
reading of Imam Ali\222s )Tj
T*
(statement is that we cannot argue that there are no practical expression\
s for )Tj
12.9231 0 2.7469 12.9231 453.0031 195.3776 Tm
(hijra)Tj
12.9231 0 0 12.9231 478.2548 195.3776 Tm
( post the Prophet )Tj
-36.234 -1.2 Td
(era. )Tj
0 -2.67 TD
(Now, let us dwell on the definition and significance of )Tj
12.9231 0 2.7469 12.9231 319.4172 145.3622 Tm
(hijra)Tj
12.9231 0 0 12.9231 344.6689 145.3622 Tm
(. As we have already mentioned, )Tj
-25.897 -1.2 Td
(immigration means moving away from home, family and friends in order to \
preserve one\222s faith. What )Tj
0 -1.2 TD
(is self-evident is that since this is the definition of the concept, you\
cannot restrict it to a particular )Tj
T*
(time or space. This is the Islamic standpoint of )Tj
12.9231 0 2.7469 12.9231 285.0418 98.8391 Tm
(hijra)Tj
12.9231 0 0 12.9231 310.2935 98.8391 Tm
(. Taking the cue from the definition, it becomes )Tj
-23.237 -1.2 Td
(obligatory on the person to flee his place of abode where they may endan\
ger their religious life if they )Tj
T*
(stayed. So, if you are presented with one of two alternatives, in that \
you either lose your faith, or find )Tj
T*
(somewhere else to practice it freely, Islam obligates his followers to e\
mbark on )Tj
12.9231 0 2.7469 12.9231 466.3397 52.3161 Tm
(hijra)Tj
12.9231 0 0 12.9231 491.5914 52.3161 Tm
( to protect their )Tj
ET
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(religion.)Tj
0 -2.67 TD
(In the Holy Qur\222an, there is a verse that discusses )Tj
12.9231 0 2.7469 12.9231 299.0763 719.51 Tm
(\223force majeure\224, [or power that cannot be acted or )Tj
-22.114 -1.2 Td
(fought against].)Tj
12.9231 0 0 12.9231 100.888 704.0023 Tm
( Many among our people, who have grown accustomed to doing what is vile\
, seem to )Tj
-7.033 -1.2 Td
(cite this principle as an excuse for their going astray and being overwh\
elmed by social custom. That )Tj
0 -1.2 TD
(is, even though some social norms go against the grain of religion. So,\
when you take issue with )Tj
T*
(someone and ask them why they do not seem embarrassed by joining in part\
ies where, for example, )Tj
T*
(alcohol is being served and consumed, an act that is unlawful \()Tj
12.9231 0 2.7469 12.9231 370.3858 641.9716 Tm
(haraam)Tj
12.9231 0 0 12.9231 413.4585 641.9716 Tm
(\), their answer comes ready, )Tj
-31.22 -1.2 Td
(\223)Tj
12.9231 0 2.7469 12.9231 15.1822 626.4639 Tm
(Society\222s customs push us to do so. There is nothing we can do. Soc\
iety is afflicted with corruption )Tj
-0.146 -1.2 Td
(and deviant practices)Tj
12.9231 0 0 12.9231 131.2185 610.9562 Tm
(.\224 Indeed, the pretext of )Tj
12.9231 0 2.7469 12.9231 278.296 610.9562 Tm
(\223force majeure\224)Tj
12.9231 0 0 12.9231 367.9821 610.9562 Tm
( has become a scapegoat for many )Tj
-27.701 -1.2 Td
(sinners. Islam rejects these reasons, on the whole and in detail. Isla\
m outlines for us clearly defined )Tj
T*
(positions vis-\340-vis corrupt societies, making it a religious duty of \
the Muslim to do his level best to )Tj
T*
(reverse the decadence and degeneration of society and rehabilitate its m\
embers to live a moral life in )Tj
T*
(accordance with the path and ideals that have been mapped out by Islam. \
Nevertheless, should it )Tj
T*
(prove that we are facing an uphill struggle, in that there is no hope in\
making the profligate society in )Tj
T*
(which we live mend its ways, that we reached a conclusion that our prese\
nt and future generation )Tj
T*
(might be adversely affected, Islam offers us a way out \226 immigration \
to some other place where we )Tj
T*
(can safeguard our religion.)Tj
0 -2.67 TD
(It is noteworthy that immigration could prove sufficient if one moves ou\
t from one\222s usual place of )Tj
0 -1.2 TD
(abode to some other neighbourhood. That is, you do need to contemplate \
moving out from your own )Tj
0 -1.2 TD
(hometown or homeland, for that matter. This is particularly true of met\
ropolises like Tehran, for )Tj
0 -1.2 TD
(example, where you can find neighbourhoods where children can be brought\
up in an Islamic climate. )Tj
T*
(This is in contrast to other areas within the same city where you can ha\
rdly come across any hint of )Tj
T*
(Islamic life. Families who moved houses to such districts would be conf\
ronted with unsavoury scenes, )Tj
T*
(let alone the absence of Islamic institutions, such as mosques and semin\
aries.)Tj
0 -2.67 TD
(It is quite possible that such unbecoming environments might not negativ\
ely influence the adult )Tj
0 -1.2 TD
(population among us, especially those who have been brought up in Islami\
c climates and who have )Tj
T*
(become immune to such influences. Nevertheless, what would the conseque\
nces for young children )Tj
T*
(be? Those children will open their eyes on climates plagued with deviat\
ion and corruption. So, there )Tj
T*
(is a risk that such children will not emerge true young Muslims. Here, \
there is a question that begs for )Tj
T*
(an answer. What is the religious duty vis-\340-vis this issue? The ans\
wer is that in the beginning every )Tj
T*
(effort should be made towards turning those societies into Muslim ones. \
For example, if there was no )Tj
T*
(mosque in that neighbourhood, a real effort should be made to build one.\
However, the mosque )Tj
T*
(alone is not an end in itself. It should be a hub for religious activit\
y, i.e. in the form of acts of )Tj
T*
(worship, giving lectures, and holding preaching sessions. Whoever disch\
arged their duty in this )Tj
T*
(regard, they will be deemed among the propagators of Islam. However, if\
we cannot succeed in our )Tj
T*
(mission, what should our religious duty be? At this juncture, Islam ord\
ers us to run away from that )Tj
T*
(society that has become accustomed to immoral practices, for we might ge\
t caught up in the state of )Tj
T*
(things as they are, if not become part of it. The Qur\222anic logic reje\
cts seeing us remorseful, by hiding )Tj
T*
(under the umbrella of )Tj
12.9231 0 2.7469 12.9231 138.016 107.7254 Tm
(\223force majeure\224,)Tj
12.9231 0 0 12.9231 231.6178 107.7254 Tm
( for losing our religion. This has been made manifestly clear by )Tj
-17.149 -1.2 Td
(this Qur\222anic verse: )Tj
/TT1 1 Tf
0 -2.674 TD
(\223When angels take the souls of those who die in sin against their sou\
ls. They say: In what )Tj
0 -1.2 TD
(\(plight\) were ye? They reply: Weak and oppressed were we in the eart\
h. They say: Was )Tj
ET
EMC
Q
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/Article <>BDC
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(it not Allah\222s earth spacious enough for you to move yourselves away \
\(from evil\)?\224)Tj
/TT1 1 Tf
( \(4/97\). )Tj
0 -2.67 TD
(The holy verse talks about that group of people, whose records the angel\
found appalling, not least by )Tj
0 -1.2 TD
(doing themselves injustice, asking them: What has happened to you? Why\
did the records of your )Tj
T*
(deeds become so disgraceful? Since they have nothing of substance to co\
me up with, they resort to )Tj
T*
(the same old excuses: \223)Tj
12.9231 0 2.7469 12.9231 150.3188 672.9329 Tm
(we were deemed weak in the land)Tj
12.9231 0 0 12.9231 346.5557 672.9329 Tm
(\224. They go on to say, )Tj
12.9231 0 2.7469 12.9231 474.5846 672.9329 Tm
(\223We were living in )Tj
-35.695 -1.2 Td
(corrupt societies, where it was not possible for us to know about pristi\
ne Islam and what it stands for; )Tj
0.255 -1.2 Td
(we lacked knowledge; there were no teachers of Islam we could turn to)Tj
12.9231 0 0 12.9231 420.5145 641.9175 Tm
(, \224 The angelic answer comes )Tj
-31.766 -1.2 Td
(crisp and clear, )Tj
12.9231 0 2.7469 12.9231 100.8234 626.4098 Tm
(\224Was it not Allah\222s earth spacious enough for you to move yourselv\
es away \(from )Tj
-6.773 -1.2 Td
(evil\)?\224)Tj
12.9231 0 0 12.9231 45.4092 610.9021 Tm
( )Tj
12.9231 0 2.7469 12.9231 57.544 610.9021 Tm
(You have yourself only to blame, not least for condoning those corrupt c\
limates. Not all the )Tj
-3.424 -1.2 Td
(corners of the world were as bad as the environments you allowed yoursel\
ves to be hostage to. There )Tj
0.255 -1.2 Td
(were places that were conducive to that which is good and commendable. \
So, why did not you )Tj
0.255 -1.2 Td
(emigrate to them?)Tj
12.9231 0 0 12.9231 10 529.8714 Tm
(Just to reiterate that Islam attaches great importance to immigration, i\
n the sense of abandoning )Tj
T*
(family and homeland, with a view to preserving one\222s religion and pra\
cticing it in freedom. According )Tj
T*
(to this meaning, immigration is a constant law, in that it is not limite\
d to a particular time or place and )Tj
T*
(that it is not confined to the immigrants of the early Islamic era.)Tj
0 -2.67 TD
(However, it seems that some people have gone to extremes in interpreting\
the meaning and the )Tj
0 -1.2 TD
(concept of )Tj
12.9231 0 2.7469 12.9231 73.6203 433.3329 Tm
(hijra)Tj
12.9231 0 0 12.9231 98.872 433.3329 Tm
( \(immigration\) as is mentioned in the above-quoted verse. They argue \
that the verse )Tj
-6.877 -1.204 Td
(has it, )Tj
/TT0 1 Tf
(\223)Tj
/TT1 1 Tf
12.9231 0 2.7469 12.9231 55.36 417.7712 Tm
(Should he die as a refugee from home for God and His Messenger)Tj
/TT0 1 Tf
12.9231 0 0 12.9231 432.9594 417.7712 Tm
(\224. )Tj
/TT1 1 Tf
(That is, while the verse )Tj
-32.729 -1.2 Td
(mentions the point where the )Tj
12.9231 0 2.7469 12.9231 182.704 402.2635 Tm
(hijra)Tj
12.9231 0 0 12.9231 207.9557 402.2635 Tm
( takes place, it does not mention the destination where the )Tj
-15.318 -1.2 Td
(immigrant intends to go, mentioning instead \223God and His Messenger\224\
. They further maintain that the )Tj
T*
(latter is an abstract destination and not material, i.e. it is in the mi\
nd and the conscience. Thus, they )Tj
T*
(conclude that the significance of the word entails that this type of )Tj
12.9231 0 2.7469 12.9231 388.9175 355.7404 Tm
(hijra)Tj
12.9231 0 0 12.9231 414.1692 355.7404 Tm
( is a notional one in which man )Tj
-31.275 -1.2 Td
(exerts himself towards attaining that which is sublime and which brings \
him closer to God; in other )Tj
T*
(words, it is a journey towards God that does not require actual physical\
travel away from family and )Tj
T*
(homeland. That is, man could make this journey from the cosiness of his\
home through striving with )Tj
T*
(his tempting self to reaching perfection, not least by keeping up prayer\
, fast, supplication, and other )Tj
T*
(forms of worship that are capable of bringing him closer to his Creator.\
)Tj
0 -2.67 TD
(Yet, when the exponents of this brand of interpretation are asked as to \
the objective of such a )Tj
0 -1.2 TD
(journey, they say God and his proximity, for whose purpose man does batt\
le with his own self and )Tj
T*
(tries to cultivate his spiritual life in order to be nearer to God. The\
y, therefore, maintain that there is )Tj
T*
(no need to cover the distances, leaving behind family and home, as, to t\
heir mind, the home )Tj
T*
(mentioned in the verse is not the real home; rather, a figurative one, i\
.e. the abode of the soul and )Tj
0 -1.2 TD
(the boundaries of the ego. To sum up, their interpretation of the verse\
can be put thus: Whoever )Tj
0 -1.2 TD
(breaks free from the bondage of his own inclinations and emigrates to Go\
d, his reward would come )Tj
T*
(from Him. This, of course, is a misconception and an erroneous reading \
of the verse.)Tj
0 -2.67 TD
(In this verse, the Holy Qur\222an talkes about the two types of )Tj
12.9231 0 2.7469 12.9231 352.7458 100.6327 Tm
(hijra)Tj
12.9231 0 0 12.9231 377.9975 100.6327 Tm
( \(immigration\). Here, there is an )Tj
-28.476 -1.2 Td
(example of the inimitable style of the Qur\222an; the home \(house\) whi\
ch the Qur\222an mentions in the )Tj
0 -1.2 TD
(verse is the physical structure we all know. And yet, it wants to say t\
o us: O you who emigrate from )Tj
T*
(your home! Be it from one neighbourhood to another, from one hometown to\
another, or from one )Tj
T*
(homeland to another, let it be known to you that your objective \(final \
destination\) should be God )Tj
ET
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/Article <>BDC
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(alone. Otherwise, your immigration will not be of any value, even if yo\
u travel from one end of the )Tj
0 -1.2 TD
(globe to the other, and sacrifice everything in the process, i.e. your h\
ome, family and worldly )Tj
T*
(possessions, and were contented with poverty instead. This is the Qur\222\
anic logic that is corroborated )Tj
T*
(by the Messenger of God \(s.a.w.\) in this )Tj
12.9231 0 2.7469 12.9231 243.2745 706.5712 Tm
(hadith,)Tj
12.9231 0 0 12.9231 282.8191 706.5712 Tm
( \223)Tj
12.9231 0 2.7469 12.9231 292.0462 706.5712 Tm
(Who intended his immigration for God and His )Tj
-21.57 -1.2 Td
(Messenger, then it would be deemed so. And yet, whoever embarked on imm\
igration, seeking a )Tj
0.255 -1.2 Td
(financial benefit or a [heart of a] woman he wanted to win, his immigrat\
ion would be judged by the )Tj
0.255 -1.2 Td
(intended end. )Tj
12.9231 0 0 12.9231 92.7465 660.0481 Tm
(\224 \(al-Bukhari Authentic Compendia of )Tj
12.9231 0 2.7469 12.9231 308.9495 660.0481 Tm
(Hadith)Tj
12.9231 0 0 12.9231 346.0905 660.0481 Tm
(, p.22, vol. 1\).)Tj
-26.007 -2.67 Td
(It looks as though the Prophet \(s.a.w.\) wanted to say, \223)Tj
12.9231 0 2.7469 12.9231 329.0708 625.5404 Tm
(I welcome the immigrant who had a covenant )Tj
-24.435 -1.2 Td
(with God that what he did was for His sake. Physical migration of a gro\
up of people to the target )Tj
0.255 -1.2 Td
(destination, i.e. Medina, shorn of good and pure intentions that their m\
igration was in His Cause )Tj
0.255 -1.2 Td
(alone, is worthless.)Tj
12.9231 0 0 12.9231 119.4843 579.0173 Tm
(\224 This is true of the concept of jihad, for it is not sufficient for\
man to brandish his )Tj
-8.472 -1.2 Td
(sword and fight the enemies of God. This should go hand in hand with th\
e intent and purpose of )Tj
T*
(seeking the pleasure of God and in His Cause. It is possible that you f\
ind, in the ranks of Muslims, a )Tj
T*
(combatant who shows unparalleled zeal in the battle, and yet if you divu\
lge his secret you would find )Tj
T*
(that his real purpose behind showing that fervour was driven by self-agg\
randizement; he sought to )Tj
T*
(gain personal fame, in that he aspired for his picture to be circulated \
and history sings his praise. )Tj
T*
(Another example is that of him who takes part in the war effort in the h\
ope that they do not get killed, )Tj
T*
(only to enjoy the materialistic privileges, and thus they would score vi\
ctory on both the tracks, i.e. that )Tj
T*
(of this life and the hereafter.)Tj
0 -2.67 TD
(All these appearances do not count as jihad in the cause of God. Of cou\
rse, man could win in this )Tj
0 -1.2 TD
(world by virtue of jihad, provided that his ultimate end is not securing\
a place in it. )Tj
0 -2.67 TD
(In one of the battles, some companions of the Prophet \(s.a.w.\) commend\
ed the effort of one of the )Tj
0 -1.2 TD
(combatants, called Qazman, i.e. how good, brave and sincere he was. The\
Prophet did not pay )Tj
0 -1.204 TD
(attention to such commendations. He used to say, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 307.5668 339.3633 Tm
(He is among the inmates of hellfire)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 507.6806 339.3633 Tm
(.\224 )Tj
/TT0 1 Tf
(When the )Tj
-38.511 -1.204 Td
(news of his death in the battle came to the Prophet, he remarked)Tj
/TT1 1 Tf
(, \223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 398.5452 323.8016 Tm
(God does whatever He wills.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 560.4843 323.8016 Tm
(\224)Tj
/TT0 1 Tf
( )Tj
-42.597 -1.2 Td
(Another version of the story of how he was killed reached the prophet. I\
t was reported that he )Tj
T*
(committed suicide. The Prophet said)Tj
/TT1 1 Tf
(, \223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 235.7791 292.7321 Tm
(I am the Messenger of God!)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 395.8831 292.7321 Tm
(\224)Tj
/TT0 1 Tf
( This is how the story was told: )Tj
-29.86 -1.2 Td
(He fought very valiantly, so much so that he killed some seven people am\
ong the infidels. Having )Tj
0 -1.2 TD
(sustained serious injuries, he managed to stagger as far as the neighbou\
rhood of Bani Dhafar. The )Tj
T*
(Muslims spoke good of his \223heroism\224 and that he would be rewarded.\
He retorted: I fought only in )Tj
T*
(pursuit of personal fame and in defence of the honour and pride of my ki\
nsmen. Had it not been for )Tj
T*
(that, I would have never joined in the battle. Having, experienced seve\
re pain due to his serious )Tj
T*
(wounds, he reached out for his arrow kit, pulled an arrow and killed him\
self with it. \(Ibn Hisham\222s )Tj
T*
(Prophetic Biography, vol. 2, p. 88\).)Tj
0 -2.67 TD
(After the people heard about the fate of Qazman, they realized why the P\
rophet was not impressed by )Tj
0 -1.2 TD
(all the reports about his heroism in the battle. This should reinforce \
the true meaning of jihad, i.e. it )Tj
0 -1.2 TD
(has to be purely in the cause of God. By the same token, immigration \(\
)Tj
12.9231 0 2.7469 12.9231 420.6825 118.6552 Tm
(hijra)Tj
12.9231 0 0 12.9231 445.9342 118.6552 Tm
(\) has to be so. In other )Tj
-33.733 -1.2 Td
(words, immigration, in the sense of physically removing oneself from the\
ir roots and moving away, )Tj
T*
(should go hand in hand with the intention of moving towards God to achie\
ve His pleasure and be )Tj
T*
(closer to Him. Islam encourages both types of )Tj
12.9231 0 2.7469 12.9231 281.1391 72.1321 Tm
(hijra)Tj
12.9231 0 0 12.9231 306.3908 72.1321 Tm
(, and the Holy Qur\222an mentions them both, )Tj
-22.935 -1.204 Td
(\223)Tj
/TT1 1 Tf
(Should he die as a refugee from home for God and His Messenger..)Tj
/TT0 1 Tf
(\224)Tj
ET
EMC
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0 i
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0 Tc 0 Tw 0 Ts 100 Tz 0 Tr 12.9231 0 0 12.9231 10 752.0627 Tm
(This verse talks about immigration on two levels, one in body and the ot\
her in spirit. The immigrant )Tj
0 -1.2 TD
(travels in body from one place to the other, while his spirit departs fr\
om the phase of egotism to the )Tj
T*
(phase of sincere loyalty to God Almighty. A refugee of this type is the\
one whom God has promised )Tj
0 -1.204 TD
(with reward, \223)Tj
/TT1 1 Tf
(His reward becomes due and sure with God.)Tj
/TT0 1 Tf
(\224 How profound this description is! )Tj
0 -1.2 TD
(God means that the reward of this refugee is far greater than that which\
the intellect can )Tj
T*
(comprehend; it is far greater than words can explain. )Tj
0 -2.67 TD
(In one of the commentaries on this particular verse, it has been said th\
at a good example of the )Tj
0 -1.2 TD
(immigrant meant by the verse is a theology student who leaves behind fam\
ily and friends and travels )Tj
T*
(to a new place in pursuit of Islamic knowledge and scholarship. The aim\
of this theology trainee is to )Tj
T*
(attain new levels of learning, so that he becomes better equipped to imp\
art religious knowledge, )Tj
T*
(revive the faith and spread the Word of God, doing away with personal ga\
in, fame, and looking down )Tj
T*
(on others. The said student is deemed an immigrant in the cause of God,\
so long as his objective )Tj
T*
(behind travel was God, and for the sake of meeting the needs of Islam an\
d Muslims. )Tj
0 -2.67 TD
(That said, this is not confined to theology students; rather, it covers \
the students in other fields, such )Tj
0 -1.2 TD
(as medicine and engineering, provided the aim is discharging one\222s re\
ligious duty, i.e. by way of )Tj
12.9231 0 2.7469 12.9231 10 481.3933 Tm
(wajibun)Tj
12.9231 0 0 12.9231 54.5459 481.3933 Tm
( )Tj
12.9231 0 2.7469 12.9231 58.5908 481.3933 Tm
(kifa\222ie)Tj
12.9231 0 0 12.9231 91.3637 481.3933 Tm
( \(A collective obligation imposed on the Muslim community, and yet if a\
ny of its )Tj
-6.296 -1.2 Td
(members discharged it, other Muslims become absolved from the responsibi\
lity\). For example, a )Tj
T*
(person moves out of his homeland to some other foreign country to train \
to become a physician out of )Tj
T*
(his feeling the need of society for Muslim doctors and also out of a sen\
se of duty \()Tj
12.9231 0 2.7469 12.9231 480.3354 434.8702 Tm
(wajibun)Tj
12.9231 0 0 12.9231 524.8812 434.8702 Tm
( )Tj
12.9231 0 2.7469 12.9231 528.9261 434.8702 Tm
(kifa\222ie)Tj
12.9231 0 0 12.9231 561.6991 434.8702 Tm
(\). )Tj
-42.691 -1.2 Td
(This student is deemed an immigrant in the cause of God, provided that e\
arning His pleasure was his )Tj
0 -1.204 TD
(intention, and not worldly gains of this sort or the other, \223)Tj
/TT1 1 Tf
(Should he die as a refugee from home )Tj
T*
(for God and His Messenger, his reward becomes due and sure with God.)Tj
/TT0 1 Tf
(\224 So, should they )Tj
0 -1.2 TD
(meet their death while in the host town/country, their reward would come\
from God, and their rank )Tj
T*
(would be close to that of )Tj
12.9231 0 2.7469 12.9231 155.7206 357.2237 Tm
(mujahideen)Tj
12.9231 0 0 12.9231 222.3391 357.2237 Tm
( \(fighters\). )Tj
-16.431 -2.67 Td
(As we have already mentioned, the Holy Qur\222an speaks about the two ty\
pes of immigration in the )Tj
T*
(same breath. Now, let us pose this question: When would the person qua\
lify for both the )Tj
T*
(descriptions, i.e. an immigrant and a )Tj
12.9231 0 2.7469 12.9231 223.1274 291.7006 Tm
(mujahid)Tj
12.9231 0 0 12.9231 268.9397 291.7006 Tm
( at the same time? The answer to this question is that )Tj
-20.037 -1.2 Td
(the description is true of the person who takes to immigration in the wa\
y of God and whose aim is to )Tj
T*
(come to the rescue of the faith and the spiritual life of society. Thus\
, such a person would meet the )Tj
0 -1.204 TD
(criteria set in this Qur\222anic verse, )Tj
/TT1 1 Tf
(\223Should he die as a refugee from home for God and His )Tj
T*
(Messenger, his reward becomes due and sure with God.\224)Tj
/TT0 1 Tf
( )Tj
0 -2.67 TD
(By the same token such a person would be covered by all the Qur\222anic \
verses that talk about jihad, )Tj
0 -1.2 TD
(such as:)Tj
/TT1 1 Tf
0 -2.674 TD
(\223Allah hath purchased of the believers their persons and their goods;\
for theirs \(in return\) )Tj
0 -1.2 TD
(is the Garden \(of Paradise\): They fight in His Cause, and slay and ge\
t slain: A promise )Tj
T*
(binding on Him in Truth, through the Torah, the Gospel, and the Qur\222a\
n: And who is more )Tj
T*
(faithful to his covenant than Allah.\224)Tj
/TT0 1 Tf
( \(9/111\). )Tj
0 -2.67 TD
(Imam Hussain \(a.s.\) is the best of examples of a )Tj
12.9231 0 2.7469 12.9231 292.072 63.9538 Tm
(muhajir )Tj
12.9231 0 0 12.9231 339.4351 63.9538 Tm
(\(immigrant\)/)Tj
12.9231 0 2.7469 12.9231 412.0111 63.9538 Tm
(mujahid)Tj
12.9231 0 0 12.9231 457.8234 63.9538 Tm
( \(fighter\), in that he )Tj
-34.653 -1.2 Td
(moved away from his hometown and waged genuine jihad in the cause of God\
, i.e. in defence of )Tj
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(Islam not to undergo deviation and the faith of the Islamic )Tj
12.9231 0 2.7469 12.9231 348.7655 754.0177 Tm
(umma)Tj
12.9231 0 0 12.9231 384.472 754.0177 Tm
( \(community\), lest it should be lost. )Tj
-28.977 -1.2 Td
(Moses, son of Imran \(a.s.\), was another immigrant in the cause of God \
for he left his country, Egypt, )Tj
0 -1.204 TD
(and headed for Medyen. The same goes for Abraham, \223)Tj
/TT1 1 Tf
(He said: I will go to my Lord! He will )Tj
T*
(surely guide me!)Tj
/TT0 1 Tf
(\224 \(37/99\). He left his homeland of his own accord. However, what\
puts Imam )Tj
0 -1.2 TD
(Hussain \(a.s.\) in a different league is that in his immigration, he wa\
s both an immigrant and a )Tj
12.9231 0 2.7469 12.9231 550.8437 691.8789 Tm
(mujahid)Tj
12.9231 0 0 12.9231 596.656 691.8789 Tm
( )Tj
-45.396 -1.2 Td
(\(fighter\).)Tj
0 -2.67 TD
(The immigrants of the early days of Islam were immigrants )Tj
12.9231 0 2.7469 12.9231 352.3711 641.8635 Tm
(per)Tj
12.9231 0 0 12.9231 370.9674 641.8635 Tm
( )Tj
12.9231 0 2.7469 12.9231 375.0123 641.8635 Tm
(se. )Tj
12.9231 0 0 12.9231 399.5791 641.8635 Tm
(That is, before the Divine order of )Tj
-30.146 -1.2 Td
(jihad was issued, they were only immigrants. However, after the Divine \
instruction, the description of )Tj
0 -1.2 TD
(\223)Tj
12.9231 0 2.7469 12.9231 15.1822 610.8481 Tm
(mujahid)Tj
12.9231 0 0 12.9231 60.9945 610.8481 Tm
( \226 fighter\224 was applied to those of them who took part in jihad.)Tj
-3.946 -2.67 Td
(In a dream, the Messenger of God \(s.a.w.\) said to his grandson, al-Hus\
sain \(a.s.\) that God has )Tj
T*
(promised him with a rank that was not going to be achieved only with mar\
tyrdom by way of getting )Tj
T*
(slain in His cause\224.)Tj
0 -2.67 TD
(En route from Mecca [in present day Saudi Arabia] to Kerbala [in Iraq], \
Imam Hussain [and members )Tj
0 -1.2 TD
(of his family and some companions] spent twenty-three days travelling. \
Before his departure from )Tj
0 -1.204 TD
(Mecca, he gave a sermon to the people mentioning in it his immigration a\
nd jihad and said, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 543.6197 479.7479 Tm
(The )Tj
-41.037 -1.2 Td
(similitude of the inevitability of man\222s death is that of a necklace \
worn by a young woman. I therefore )Tj
0.255 -1.2 Td
(yearn to have reunion with my predecessors in the same way Jacob was yea\
rning to be united with )Tj
0.256 -1.204 Td
([his son] Joseph.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 107.1557 433.1708 Tm
(\224)Tj
/TT0 1 Tf
( )Tj
-7.518 -2.67 Td
(What the lord of the free wanted to say is that he did not fear death an\
d getting martyred in the )Tj
0 -1.2 TD
(cause of God and His religion, and that faith is a source of pride for m\
an in as much as the necklace )Tj
T*
(that adorns a woman\222s neck, and that he could not wait to join his pr\
edecessors. The Imam went on )Tj
0 -1.204 TD
(to tell them about how he was going to be martyred, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 323.1132 352.086 Tm
(It is better to meet my death, as I have a )Tj
-23.973 -1.204 Td
(feeling that I will be torn to pieces by the desert beasts between Nawaw\
ees and Kerbala.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 519.5828 336.5242 Tm
(\224)Tj
/TT0 1 Tf
( The Imam )Tj
-39.432 -1.2 Td
(\(a.s.\) moved to another topic to talk about how he, and members of his\
household had been )Tj
T*
(immersed in God\222s love and said, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 208.7828 305.4548 Tm
(Seeking our, i.e. the Progeny of the Prophet\222s, pleasure is seeking )Tj
-15.127 -1.2 Td
(the Pleasure of God. We forbear His affliction, only to reward us with t\
he recompense of the )Tj
0.255 -1.2 Td
(forbearing. What He loved we love, what He allotted to us, we accepted. \
Should He have chosen for )Tj
0.255 -1.2 Td
(us safety, we would love it. Yet, should He have afflicted us with hard\
ships and illness, we would )Tj
0.255 -1.2 Td
(accept. Should He have chosen for us to keep silent, we would oblige. \
Should He have wanted for us )Tj
0.255 -1.2 Td
(to talk, we would oblige. Should He have chosen for us stillness, we w\
ould oblige, and yet, should He )Tj
0.256 -1.204 Td
(have decreed that we should move around, we would oblige.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 358.5483 212.3546 Tm
(\224)Tj
/TT0 1 Tf
-26.971 -2.67 Td
(After that, he declared that he was intent on emigrating in the way of G\
od, calling on the people to )Tj
0 -1.2 TD
(join him, if they had resolved that they were doing it for God, provided\
that they were prepared for )Tj
T*
(jihad and sacrificing their blood for His cause, \223)Tj
12.9231 0 2.7469 12.9231 279.7692 146.8315 Tm
(Those of you who have reached a conclusion that they )Tj
-20.62 -1.2 Td
(are going to sacrifice themselves for our cause, making their mind up th\
at they will reunite with God, )Tj
0.255 -1.2 Td
(let them join us, as I am determined to set forth tomorrow morning, God \
willing!)Tj
12.9231 0 0 12.9231 471.7545 115.8162 Tm
(\224)Tj
-35.731 -2.67 Td
(In the beginning huge crowds accompanied the convoy of Imam Hussain \(a.\
s.\), among whom some )Tj
T*
(who were still reluctant to accept the statement of the Imam about what \
would be in store for him )Tj
T*
(and his companions, and that there was still hope that they would scrape\
through. On the way )Tj
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(through his journey, other groups of people joined him. As he had made \
it clear to everyone that )Tj
0 -1.2 TD
(whoever chose to accompany him in his fateful journey should be ready fo\
r the ultimate sacrifice and )Tj
T*
(the hope to meet with one\222s Lord, he did not want in his company any \
of the fainthearted, who were )Tj
T*
(not ready for martyrdom. Accordingly, he used to remind everybody who w\
as with him, on different )Tj
T*
(occasions and stages of the journey, as to the gigantic task ahead. Thi\
s was with the aim of )Tj
T*
(winnowing the wheat from the chaff, giving the chance for those who were\
not up to the responsibility )Tj
T*
(to melt away. In so doing, the Imam had wanted to ensure that those who\
would remain with him to )Tj
T*
(the end were those whose hearts God had tried with true faith, so much s\
o that they submit to His )Tj
T*
(Will, come what may. When it reached the crunch, none stuck it out with\
him other than a band of )Tj
T*
(loyal companions among the true believers, to whose bravery and integrit\
y he had these words of )Tj
T*
(praise, \223)Tj
12.9231 0 2.7469 12.9231 57.2468 598.9408 Tm
(I do not know of any companions who are more superior to mine.)Tj
12.9231 0 0 12.9231 433.696 598.9408 Tm
(\224 This testimony of the )Tj
-32.786 -1.2 Td
(Imam means that he was trying to say to his companions: )Tj
12.9231 0 2.7469 12.9231 350.8462 583.4331 Tm
(If I were given an option to choose )Tj
-26.12 -1.2 Td
(between you and the companions of the Prophet in the battle of Badr, I w\
ould have chosen you over )Tj
0.255 -1.2 Td
(them. Were I given a choice between you and the companions of Ali in th\
e battle of Siffeen, I would )Tj
0.255 -1.2 Td
(have preferred you to them. You are the lords, and the crowns over the \
heads, of all martyrs.)Tj
12.9231 0 0 12.9231 10 502.4023 Tm
(On the eve of the tenth of Muharram [62 AH, 680 CE] Imam Hussain \(a.s.\)\
gave permission to his )Tj
0 -1.204 TD
(companions to leave him under the cover of darkness, saying to them, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 423.448 486.8406 Tm
(I think our appointment with )Tj
-31.738 -1.2 Td
(those \(the enemy\) is tomorrow. So, I give you leave to go away, havin\
g no liability on you. Darkness )Tj
0.255 -1.2 Td
(is spreading and engulfing you; so, why do you not make use of it and sl\
ip away. And let each one of )Tj
0.255 -1.2 Td
(you take a man of my household with them. May God compensate you with t\
he best of rewards. )Tj
0.255 -1.2 Td
(Scatter among the masses and in the towns. Indeed, the enemy is after m\
e; thus, if they were )Tj
0.255 -1.2 Td
(successful in getting me, they would forget about you. Bring to mind th\
e killing of Muslim [bin Aqeel, )Tj
0.255 -1.2 Td
(his cousin, and emissary to Kufa], which would be sufficient. Please le\
ave.\224 )Tj
12.9231 0 0 12.9231 10 359.2868 Tm
(This was the last test the Imam put the loyalty and truthfulness of his \
companions through. He )Tj
0 -1.2 TD
(absolved them from the covenant of allegiance they made with him; he set\
them free from their )Tj
T*
(religious obligation, in that it was incumbent on them to be on his side\
in the war. However, they all )Tj
T*
(refused to accede to his request, insisting that they preferred to die d\
efending him. The first to )Tj
0 -1.204 TD
(declare that position was his brother al-Abbas, who said, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 344.0357 297.202 Tm
(May God let us not ever witness that!\224)Tj
12.9231 0 0 12.9231 563.0948 297.202 Tm
( )Tj
-42.799 -1.2 Td
(These were reassuring words for Imam Hussain for they demonstrated the f\
act that they shared his )Tj
0 -1.2 TD
(aim, vision, belief and determination. At that juncture, Imam Hussain \(\
a.s.\), once again made clear to )Tj
0 -1.204 TD
(them as to what he was expecting to happen come tomorrow, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 375.9428 250.6248 Tm
(Tomorrow)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 434.2905 250.6248 Tm
(, )Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 442.1218 250.6248 Tm
(I will be killed, so will you. )Tj
-33.182 -1.204 Td
(No one will be spared, even al-Qassim and Abdullah, the infant.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 373.7458 235.0631 Tm
(\224)Tj
/TT0 1 Tf
-28.147 -2.67 Td
(On the tenth of Muharram, Imam Hussain \(a.s.\) awarded his comrades in \
arms medals and honour )Tj
0 -1.2 TD
(whose memory would not go away. In the dying moments of the battle of K\
erbala and the last throws )Tj
T*
(of his life, after almost all male members of his family alongside his c\
ompanions were martyred, the )Tj
T*
(Imam stood, amid the multitudes of the enemy, turning his eyes around, o\
nly to see that there was )Tj
T*
(neither a supporter nor a helper, apart from the grisly sight of dead bo\
dies strewn all over the )Tj
T*
(battlefield. At that point in time, he was reported as saying something\
like this: )Tj
12.9231 0 2.7469 12.9231 470.0228 123.0169 Tm
(I do not see on this )Tj
-35.342 -1.2 Td
(ground a living person except those mutilated bodies, in reference to th\
e dead bodies of his )Tj
0.255 -1.2 Td
(companions.)Tj
12.9231 0 0 12.9231 81.8394 92.0016 Tm
( Thus, the Imam considered those dead bodies the truly living beings th\
at were worthy )Tj
-5.559 -1.204 Td
(of his cry for help, thus, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 156.9225 76.4398 Tm
(O heroes of Safa! And knights of war! Rise from your sleep, O sons of th\
e )Tj
-11.114 -1.2 Td
(honourable ones! Fend off the thugs from encroaching upon the noble lad\
ies among the Progeny of )Tj
0.256 -1.204 Td
(the Prophet.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 80.5471 45.3704 Tm
(\224)Tj
/TT0 1 Tf
( That cry for help was made after the enemy attacked and ransacked the \
tents where )Tj
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(members of Imam Hussain\222s family, mostly women, were sheltering. And\
yet, the Imam responded to )Tj
0 -1.204 TD
(his own call for help and apologised for them on their behalf, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 369.0935 738.456 Tm
(How could they answer, when they )Tj
-27.531 -1.204 Td
(were turned into headless corpses.)Tj
/TT1 1 Tf
12.9231 0 0 12.9231 209.0929 722.8943 Tm
(\224)Tj
/T1_0 1 Tf
14 0 0 14 304.25 688.3444 Tm
( )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 208.4695 652.5325 Tm
(Notes by the Arabic translator)Tj
/TT0 1 Tf
-15.358 -2.666 Td
(1. When the maid opened the door, the sound of singing and clamour coul\
d be heard by the passers )Tj
0 -1.2 TD
(by.)Tj
0 -2.67 TD
(2)Tj
12.9231 0 2.7469 12.9231 17.056 568.0635 Tm
(. Wasail\222ush Shia)Tj
12.9231 0 0 12.9231 117.0806 568.0635 Tm
(, vol. 11, p. 124.)Tj
-8.286 -2.67 Td
(3. )Tj
12.9231 0 2.7469 12.9231 29.0615 533.5558 Tm
(Nahjul Balagha. )Tj
12.9231 0 0 12.9231 126.8246 533.5558 Tm
(Imam Ali \(a.s.\) has an adage, serving the same theme, \223)Tj
12.9231 0 2.7469 12.9231 451.4394 533.5558 Tm
(It is not a winner whose )Tj
-33.904 -1.2 Td
(sins catch up with him, and if the evil one overcame, he would eventuall\
y taste defeat.)Tj
12.9231 0 0 12.9231 505.5871 518.0481 Tm
(\224 )Tj
12.9231 0 2.7469 12.9231 518.8591 518.0481 Tm
(Nahjul )Tj
-39.121 -1.2 Td
(Balagha, )Tj
12.9231 0 0 12.9231 63.2431 502.5404 Tm
(Beirut new edition, Catalogued by Dr. Subhi as-Saleh, axiom No. 327, p. \
533.)Tj
-4.12 -2.67 Td
(4. No doubt many champions, heroes, and ordinary people find in Imam Al\
i a role model, because, )Tj
0 -1.2 TD
(above all, he was fighting on two fronts \226 The external enemy and the\
enemy within, i.e. his tempting )Tj
T*
(soul.)Tj
0 -2.67 TD
(5. The reason why he earned that title is that he was in a caravan with\
other members of the tribe of )Tj
0 -1.2 TD
(Quraish. When the caravan reached the valley of Yelyel, near Badr, it w\
as ambushed by a group of )Tj
T*
(men of the tribe of Banu Bakr. Amr bin Abdi Wid asked his travelling co\
mpanions to slip away. He )Tj
T*
(single-handedly faced up to the attackers and defeated them. \(at-Tabata\
ba\222ie, al-Mizan Qur\222anic )Tj
T*
(Commentary, Chapter 33, al-Ahzab vol. 16, p. 297\).)Tj
0 -2.67 TD
(6. The story we traced has been related by al-Majlisi in his Biharul A\
nwar, vol. 41, p. 51, Beirut new )Tj
0 -1.2 TD
(edition, that goes like this: When he gained the upper hand over Amr bin\
Abdi Wid, he did not deal )Tj
T*
(him the final blow. The companions of the Prophet criticised Ali for no\
t finishing him off. Huthaifa )Tj
T*
(spoke in defence of Ali. The Prophet asked him to keep quiet, adding th\
at Ali would put them in the )Tj
T*
(picture as to why he paused before dealing his foe the last blow. When \
he finally killed bin Abdi Wid )Tj
T*
(and went back to join the other combatants, the Prophet asked him about \
the delay in finishing his )Tj
T*
(enemy off. Ali said that bin Abdi Wid called his mother names and spat \
in his face, and that had he )Tj
T*
(killed him under the spur of the moment, it would have counted as though\
he killed him in revenge of )Tj
T*
(his honour. Thus, he added, that he gave himself a respite to cool down\
in order that his killing him )Tj
T*
(would be in the cause of God.)Tj
0 -2.67 TD
(7. The story as it is told in Nahjul Balagha explains that this dialogu\
e took place while the Imam was )Tj
0 -1.2 TD
(returning from Basrah after God granted him victory over the adversaries\
in the Battle of the Camel, )Tj
T*
(and not after Siffeen, as the author had mentioned. \()Tj
12.9231 0 2.7469 12.9231 314.2351 100.8789 Tm
(Nahjul Balagha, )Tj
12.9231 0 0 12.9231 407.9532 100.8789 Tm
(Beirut new edition, Catalogued )Tj
-30.794 -1.2 Td
(by Dr. Subhi as-Saleh, vol. 1, p. 55\).)Tj
0 -2.674 TD
(8. )Tj
/TT1 1 Tf
(\223If they had intended to come out, they would certainly have made som\
e preparation )Tj
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(therefore; but God was averse to their being sent forth; so He made them\
lag behind, and )Tj
0 -1.2 TD
(they were told, "Sit ye among those who sit \(inactive\). If they had co\
me out with you, )Tj
T*
(they would not have added to your \(strength\) but only \(made for\) dis\
order, hurrying to )Tj
T*
(and fro in your midst and sowing sedition among you, and there would hav\
e been some )Tj
T*
(among you who would have listened to them. But God knoweth well those wh\
o do )Tj
T*
(wrong.\224 )Tj
/TT1 1 Tf
(\(9/46-47\).)Tj
12.9231 0 2.7469 12.9231 128.1428 676.4252 Tm
( )Tj
12.9231 0 0 12.9231 10 641.9175 Tm
(This is in respect of the first group. As regards the second group, whi\
ch the Imam made reference to, )Tj
T*
(the Holy Qur\222an describes them, thus:)Tj
/TT0 1 Tf
0 -2.674 TD
(\223There is no blame on those who are infirm, or ill, or who find no re\
sources to spend \(on )Tj
0 -1.2 TD
(the cause\), if they are sincere \(in duty\) to God and His Apostle: no \
ground \(of complaint\) )Tj
T*
(can there be against such as do right: and God is Oft-forgiving, Most Me\
rciful. Nor \(is )Tj
T*
(there blame\) on those who came to thee to be provided with mounts, and \
when thou said, )Tj
T*
("I can find no mounts for you," they turned back, their eyes streaming w\
ith tears of grief )Tj
T*
(that they had no resources wherewith to provide the expenses.\224 )Tj
/TT1 1 Tf
(\(9/91-92\). )Tj
0 -2.67 TD
(In Sunan Ibn Majah, the Book of Jihad, vol. 2, p. 923, it has been relat\
ed from the Prophet, after his )Tj
0 -1.2 TD
(return from expedition of Tabuk towards the approaches of Medina, \223)Tj
12.9231 0 2.7469 12.9231 406.8677 464.2943 Tm
(There are people in Medina, )Tj
-30.455 -1.2 Td
(who, whatever distance you have covered, they would be with you.)Tj
12.9231 0 0 12.9231 395.5988 448.7866 Tm
(\224 They asked, \223)Tj
12.9231 0 2.7469 12.9231 486.9778 448.7866 Tm
(O Messenger of )Tj
-36.654 -1.2 Td
(God!)Tj
12.9231 0 0 12.9231 37.0739 433.2789 Tm
( )Tj
12.9231 0 2.7469 12.9231 45.1637 433.2789 Tm
(Even if they were in Medina?)Tj
12.9231 0 0 12.9231 209.9071 433.2789 Tm
(\224 He replied, \223)Tj
12.9231 0 2.7469 12.9231 294.3465 433.2789 Tm
(Yes, even if they were in Medina. They have a good )Tj
-21.748 -1.2 Td
(reason for not being with us.)Tj
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(\224)Tj
-12.768 -2.67 Td
(9. Those words were Sa\222ad bin Ma\222ath\222s in reply to a question \
put by the Prophet, who asked the )Tj
T*
(opinion of the )Tj
12.9231 0 2.7469 12.9231 93.1083 367.7558 Tm
(Ansar)Tj
12.9231 0 0 12.9231 125.2738 367.7558 Tm
( \(Supporters, i.e. the people of Medina\) about the proposition of taki\
ng on the )Tj
-8.92 -1.2 Td
(army of the polytheists at the Battle of Badr. See Ibn Hisham\222s Prop\
hetic Biography, the Battle of )Tj
T*
(Badr, in the closing pages of vol. 2 of the Beirut edition.)Tj
0 -2.67 TD
(10. This is the text the author has quoted, however, what we found in t\
he books of history is that )Tj
0 -1.2 TD
(Imam Hussain \(a.s.\) gathered together his companions and members of hi\
s household on the eve of )Tj
T*
(the tenth of Muharram and gave an oration, among whose contents were the\
se words, \223)Tj
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(Now then, I )Tj
-38.915 -1.2 Td
(am not aware of any companions more superior than my companions, neither\
a household that are )Tj
0.255 -1.2 Td
(more caring and loving than my family. May God reward you all on my beh\
alf.)Tj
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(\224 )Tj
-34.807 -2.67 Td
(11. The historiographers of battles assert that Sa\222eed bin Abdullah \
al-Hanafi and a group of other )Tj
T*
(combatants formed a circle around Imam Hussain and his companions while \
they were saying their )Tj
T*
(prayers. \(Abdullah Shubbar\222s )Tj
12.9231 0 2.7469 12.9231 178.2455 174.6789 Tm
(Jala\222ul Uyoon)Tj
12.9231 0 0 12.9231 253.264 174.6789 Tm
(, the Chapter concerning His Arrival in Kerbala until His )Tj
-18.824 -1.2 Td
(Martyrdom.\))Tj
0 -2.67 TD
(12. It is worth noting that Sa\222ad\222s father was a companion of th\
e Prophet. He was a consummate )Tj
0 -1.2 TD
(archer and had a good reputation among Arabs. He had a very good record\
in the battles of Islam )Tj
T*
(and rendered noble services to Islam in this regard.)Tj
0 -2.67 TD
(13. Abdullah Shubbar\222s )Tj
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(Jala\222ul Uyoon)Tj
12.9231 0 0 12.9231 224.2388 59.1404 Tm
(, on which we relied heavily to cross-check the text relating to )Tj
-16.578 -1.2 Td
(the Battle of Kerbala throughout the three lectures.)Tj
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(14. The type of moving around that is not commendable is that the perso\
n wanders aimlessly about )Tj
0 -1.2 TD
(just to be aloof from people, with the intention of retiring to remote a\
reas and mountains for exclusive )Tj
T*
(\223worship\224.)Tj
0 -2.67 TD
(In Al-Hur al-Amili\222s Wasa\222il ush-Shia, vol, 11, p. 10, it has been\
reported that Othman bin Madh\222oun )Tj
0 -1.204 TD
(approached the Prophet and expressed a wish to retire to the mountains. \
The Prophet said to him, )Tj
/TT1 1 Tf
(\223)Tj
/TT0 1 Tf
12.9231 0 2.7469 12.9231 588.2301 658.0402 Tm
(O )Tj
-44.488 -1.204 Td
(Othman! Do not do it, the journeying of members of my ummah \(community\
\) is jihad. )Tj
/TT1 1 Tf
12.9231 0 0 12.9231 511.2603 642.4785 Tm
(\224 )Tj
/TT0 1 Tf
( )Tj
-38.788 -2.67 Td
(Also, in Sheikh an-Nouri\222s Mustadrakul Wasa\222il, vol. 2, p.245 \(li\
thograph\) it is related that a man took )Tj
0 -1.2 TD
(to a mountain to retire for worship. His family brought him to the Mess\
enger of God \(s.a.w.\), )Tj
T*
([complaining of his behaviour]. The Prophet discouraged him from so doi\
ng, and said, \223)Tj
12.9231 0 2.7469 12.9231 515.0597 576.9554 Tm
(If a believer )Tj
-38.827 -1.2 Td
(shows resilience and perseverance in jihad for only one day, it is more \
meritorious for him than a forty-)Tj
0.255 -1.2 Td
(year worship)Tj
12.9231 0 0 12.9231 83.0542 545.94 Tm
(\224.)Tj
-5.653 -2.67 Td
(15. However, if we examine his statement from a spiritual perspective, \
we would find out that he was )Tj
T*
(aspiring to shake off the yoke of materialism in order to roam in the no\
ble world of spiritualism. In )Tj
T*
(the metaphor, he likened the materialistic world to Alexander\222s priso\
n and the sublime spiritual life to )Tj
T*
(the kingdom of Solomon.)Tj
0 -2.67 TD
(16. He is one of the top Shia clerics who lived in Qom during the lifet\
ime of Ayatollah as-Sayyid )Tj
0 -1.2 TD
(Hussain al-Brujardi.)Tj
0 -2.67 TD
(17.)Tj
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( \223Finds in the earth many a refuge, wide and spacious\224 )Tj
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(means that the earth is vast, that is, it is )Tj
-26.305 -1.2 Td
(not confined to the vicinity where the person lives. \223)Tj
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(Muragham)Tj
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(\224, which came in the context of the )Tj
-27.767 -1.2 Td
(verse, means fine dust or sand. \223)Tj
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(Dipping one\222s nose in the dust or the like)Tj
12.9231 0 0 12.9231 433.3083 349.3708 Tm
(\224 is a metaphor for the )Tj
-32.756 -1.2 Td
(voluntary practice in prayer, as an expression of humility before God.)Tj
T*
(18. The power of the expression/argument in this verse lies in the fac\
t that it dose not only set out )Tj
0 -1.2 TD
(to demolish the reasons \223those who were deemed weak in the land\224 h\
ad put forward for going astray, )Tj
T*
(i.e. the general decadence of society, but gives the alternative \226 th\
e way out \226 to break free from the )Tj
T*
(status quo. That is, commending the act of immigration in the cause of \
God, in that the immigrant\222s )Tj
T*
(reward would come from God; it also sets out the benefits arising from t\
aking to immigration \()Tj
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(hijra)Tj
12.9231 0 0 12.9231 575.5138 237.3246 Tm
(\). )Tj
-43.76 -1.2 Td
(That is, the immigrant would find in the land more space to observe one\222\
s acts of worship.)Tj
0 -2.67 TD
(19. The text is part of the letter Imam Ali \(a.s.\) sent to his gover\
nor of Basrah, Othman bin Hanif. )Tj
0 -1.2 TD
(\(Vol. 4, p. 590, Darul Andulus, Beirut, annoted by Sheikh Mohammad Abda\
h\). You may also look it up )Tj
T*
(in )Tj
12.9231 0 2.7469 12.9231 24.2154 156.2939 Tm
(Nahjul Balagha, )Tj
12.9231 0 0 12.9231 117.9335 156.2939 Tm
(Beirut new edition, Catalogued by Dr. Subhi as-Saleh, Letter No. 45.)Tj
-8.352 -2.67 Td
(20. Abdullah bin Ja\222far, Zainab\222s husband, had two sons who wer\
e martyred in the Battle of )Tj
T*
(Kerbala. One was Awn, who was Zainab\222s son and the second was by ano\
ther wife.)Tj
0 -2.67 TD
(21. )Tj
12.9231 0 2.7469 12.9231 40.1625 71.7708 Tm
(Nahjul Balagha, )Tj
12.9231 0 0 12.9231 133.8806 71.7708 Tm
(Beirut new revised edition, catalogued by Dr. Subhi as-Saleh, Sermon No.\
189.)Tj
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