Sermon of Mina of Imam Hussain (a).

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Sermon of Mina of Imam Hussain (a).
« on: November 04, 2020, 04:48:13 PM »
There has been a lot due to the revolution of Iran, said about this sermon.  But one of the signs that it truly is from Imam Hussain (a) is that it's vast wisdom has yet to be deciphered and understood by Shiites even the revolutionaries of Iran.

Khomeini (may God raise his rank and appreciate his efforts) expanded a lot of it's point and brought relevance.  However there are some points that were not noticed and other hadiths of Ahlulbayt (a) before Imam Hussain (a) and after,  emphasize on this important point of Imam Hussain (a) sermon. I will quote the sermon then focus on an important point people have not emphasized on in this sermon as well as numerous hadiths of Ahlulbayt (a) about this issue.

O people, take lesson from the counsel God gave to His friends when He rebuked the rabbis by saying:

“Why do the scholars and rabbis not forbid their sinful talk and consumption of what is unlawful ? Truly what they have done is evil.” (5:63)

And God says:

“Cursed by the tongue of David and Jesus, son of Mary are those among the Children of Israel who disbelieved on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; surely what they did was abominable” (5:78-79).

God reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the favours they received from them as well as fear of persecution and injury. However, God says:

“Fear not men, but fear Me.” (5:44)

And He says:

“The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil; they perform the prayer, and pay the alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise.” (9:71)

God mentions the duty of enjoining the good and forbidding the evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is established in the society all other duties, the easy and the difficult, will also become established.

The reason for this is that al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing and struggling against oppressors, and endeavoring to ensure that public wealth and income derived from war are distributed in accordance with the just laws of Islam, and that taxes are collected, levied and expended in due and proper form.

O scholars, who are celebrated and enjoy good repute on account of your learning! You have achieved a good name in society because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear you and the weak honour you, and those who are not subject to you and over whom you hold no authority grant you favours they deny themselves . When the people do not receive their due. they seek your intercession, and you walk in the street with the majesty of kings and princes.

Have you not earned all this respect and prestige because of the people's hopes that you will implement God's laws, even though in most instances you have failed to do so?

You have taken lightly your duties as leaders. You have neglected the rights of the oppressed and the lowly, but have assiduously pursued what you regard as your personal rights. You have not spent your money or risked your life for the sake of the One Who gave you life, nor have you fought against any group or tribe for the sake of God.

Nevertheless, you desire - and regard it as your due - that He should grant you paradise, the company of the prophet, and security from chastisement in the hereafter. You have such expectations of God, I fear that the full weight of His wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know god, while you yourselves enjoy respect among God's creatures on His account.

(I am also afraid for you for another reason:) you see the covenant enacted with God being violated and trampled under foot, yet you show no anxiety, when it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the most noble Messenger are a matter of complete indifference to you.

The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither behave in accordance with your function and rank, nor you support or pay any regard to those who do. You purchase your safety from the oppressive ruling powers with flattery cajolery, and compromise.

All these activities have been forbidden you by God, and He has, more over, command you to forbid each other to engage in them, but you pay no attention.

The calamity that has befallen you is greater than what has befallen others, for true rank and degree of “Ulama” has been taken away from you. The administration of the country and the issuing of decrees and ordinances should actually be trusted to religious scholars who are guardians of God's ordinances concerning what is permitted and what is forbidden. But your position has been usurped from you, for no other reason than that you have abandoned the truth (al-haqq), and have disagreed about the nature of the sunnah, despite the existence of clear proofs.

Had you the forbearance to endure adversities and hardships for the sake of God, then all proposed regulations (God's affairs) would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors to take away your functions and God's affairs (i.e. government) to fall into their hands, so that they administer them by resorting to ambiguities and make arbitrariness and the satisfaction of lust their consistent practice.

What enabled them to gain control of government was your fleeing in panic from (inevitable) death and your love of life, which shall in all certainty depart from you. As a consequence of that mentality, you have delivered the powerless masses into the clutches of the oppressors.

While some cringe like slaves under the yoke of oppressors, and others have been reduced to destitution in regard to their livelihood, the rulers run the affairs of the government in accordance with their whims, earning ignominy and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God.

One of their appointed spokesmen mounts the pulpit (minbar) in each city. The country is defenseless before them, and their hands grab freely whatever they want of it. The people are their slaves and are powerless to defend themselves. One of the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of Resurrection!

It is not strange - how can one think it strange, that society is the clutches of a cunning oppressor whose tax collectors are oppressors and whose governers feel no compassion or mercy towards the believers under rule.

It is God who will judge concerning what is dispute among us and deliver a decisive verdict concerning all that occurs among us.

O God! You know that everything we did was not prompted by rivalry for political power, nor for a search for wealth and abundance; rather it was done to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong you and who have attempted to put out the light kindled by your Prophet. God suffices us, upon Him do we rely, to Him do we return, and to Him shall we return.

There are many topics including the apathy of God being disobeyed, oppressors being let to rule, etc, all this is important but what I am going to focus on is to two sentences that interpret one another, and in a way, were not given their proper due is the heart of the weakness of the revolution of Iran and Shiites till this day, and I will then support this with many hadiths.

After the many hadiths, we will see this view, is emphasized in the Quran as well in many places, and from many anges.

The two lines are as follows:

(1) But your position has been usurped from you, for no other reason than that you have abandoned the truth (al-haqq), and have disagreed about the nature of the sunnah, despite the existence of clear proofs.

(2) What enabled them to gain control of government was your fleeing in panic from (inevitable) death and your love of life, which shall in all certainty depart from you.

These two statements - either they are double implications, or one is an implication of the other or they are synonymous statements.

My argument is going to due to 2, then 1.

That is, because of love of dunya and fear of feath,  the scholars rather then uniting on truth and holding to what is clear,  abandoned truth and resort to ambiguity despite the existence of clear proofs.

And as a result of the truth becoming unclear, the clear way and light was abandoned and instead darkness ruled the nation.

The line - existence of clear proofs - regarding the Sunnah, means there is a way to unite on the Sunnah due to clear proofs.

Does this refer to gradings of reputation of narrators of hadiths? 

I will argue, of course not, and will begin to expand on this line of Imam Hussain (a). And in fact, the Muslims don't unite on the truth of the Sunnah because they are still engrossed in love of Dunya which will not be ever forgiven per Quran but rather hell is the result of such people and their destination is the fire forever.

So due to it being an obligation to fear God and unite on truth, and if we fear God and negate the dominance of love the Dunya, we would unite on truth,  we can see sometimes the speeches of Imam Ali (a) and other Imams (a) are not oriented in details of philosophy of proofs, but most of their words and for example, misbahal shariah, is to convince us the wisdom of fearing God and negating the love of the Dunya.

The amount of efforts they put to this, because it's foundational, and it's enough to unite the Muslims on the truth. If we fear God and untie our ties to this world to the next,  Quran becomes very easy to understand, it's bright signs clear, it's contextualization of all it's text with all it's text takes place.

And so this is part of what I will emphasize on.  The other thing I will emphasize is the details of why negating love of Dunya and fearing God makes very easy to see clear proofs.

The topic will not be about clear proofs themselves, and emphasizing on their clarity, but rather, why so many of du'as and speeches of Ahlulbayt (a) were so geared to negating the love of Dunya and fearing God, that these two were sufficient cures to the umma.

What I will advice through this, is that sectarian identity becomes non-existent when you seek God and the next world, you don't care for it. 

Sectarian identity as in "I am from this sect..." comes from Iblis and he wishes to blow arrogance in this identity, when every people including Atheists have some truths others neglect.

Atheists themselves for example emphasize on a lot of ethics and humans rights - Shiites and Muslims - ignore.  This is true.  But this "I am right about this, therefore everyone else who wrong about it, has nothing compared to me" is from Iblis.

It's the foundation of love of Dunya to be prideful in what you are given out of knowledge and not deeming any knowledge you don't have worthy to seek.

In fact, if we fear God, all humans can learn from one another, and it's that easy.  Ambiguity is due to love of Dunya, its not due to unclarity in Quran or Sunnah.

By the name of God, the (universally) Compassionate, The (extremely) Compassionate; for the unity of the Togetherness; Is their unity in the journey in the winter and summer. So let them Worship the Lord of this household. The one who fed them from hunger and gave them security from fear.


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