Ramadan Lecture Series 1445 A.H.
Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi
Lecture Sixteen
Saturday, 20 Ramadan 1445 A.H. (30 March 2024 A.D.)
The Night of Qadr: Its Greatness and How to Benefit from It.
The Martyrdom Anniversary of Imam Ali (PBUH)
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Compassionate, the Merciful.
Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.
O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.
O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
With two-thirds of the holy month now behind us, we enter the final ten days remaining of blessed Ramadan. The entire month of Ramadan, from beginning to end, is a blessed time of immense blessings. Deeds performed during this month are especially blessed, and it's an opportunity for prayers to be answered more than at any other time. It has profound spiritual effects in purifying the soul and reinforcing a state of piety within a person. It also has a significant impact on elevating one's spiritual relationship with Allah (the Almighty) and strengthening the bonds with the Holy Quran, allowing us to benefit from Allah's guidance more than at any other time. So, the whole month is blessed—every night, every day, every hour is considered very important and blessed. Ultimately, it depends on the individual's level of interest, engagement, and effort to take advantage of this great opportunity.
The last ten days of the blessed month of Ramadan have greater significance, as the Night of Qadr is sought during them more than at any other time in the blessed month of Ramadan. It's well-known about the Messenger of Allah (PBUH&F), as has been narrated, that he used to give even more attention to these last ten days. While he cared deeply about Ramadan from its beginning to its end, when the final ten days came, he used to show greater devotion. He would increase his focus on worship, supplication, and remembrance, engaging in these acts more than in the earlier days of Ramadan. He encouraged this heightened devotion, urging the Muslims, his companions, and his family to do the same. This was clear.
Therefore, it is incredibly important for us—in fact we hope that, by Allah's grace, favour, and mercy, we have benefited from what has passed of the blessed month of Ramadan: from its fasting, its night prayers, the righteous deeds, the recitation of the Holy Quran, and contemplation upon Allah's guidance. We hope that we have been able to benefit from the spiritual impact of this blessed month, through its deeds and blessings, and by what Allah bestows upon us of His guidance and success. This means we have become psychologically, spiritually, mentally, and practically prepared—with self-purification and our sense of being closer to Allah—to benefit from the last ten days, free from any feelings of boredom.
The perils of taking time and great opportunities lightly!
That is because some people who have different interests outside the realm of priorities and important issues—the things they should really focus on—keep their minds diverted towards trivial things. Some give all their attention to their livelihood and daily life without thinking about anything else. There are those who become entirely consumed—mind, thought, attention, and spirit—in their worldly affairs, so they do not consider anything beyond that.
Others distract themselves with different pursuits, spending part of their time in qat gatherings, engaging in conversations that hold no significance and might even burden them with additional sins during evening socials or late-night gatherings, often in the company of bad influences (Allah forbid). Some people neglect themselves, their lives, their time, and these great opportunities by wasting hours on social media platforms, constantly watching satellite channels, or getting lost in video games, which have unfortunately become addictive pitfalls for many young people.
These are incredibly dangerous and detrimental states for a person. They are among the reasons that lead to boredom, lethargy, weakened resolve, and diminished interest in important, great, and blessed matters—like reviving the nights of the holy month of Ramadan through recitation of the Quran, remembrance of Allah, supplications, prayers, or at least spending part of these nights in worship for those burdened by life's pressures.
Those who have significant preoccupations in their daily lives can still dedicate some of their time to focus on the remembrance of Allah (the Almighty) to engage in reciting the Quran or listening to its recitation and to supplicate because they need this for the betterment of their livelihood, for blessings in their sustenance, for goodness in their lives, and for their future in the Hereafter. They should not consume all their time, all their attention, all their thoughts, all their mental engagement, and all their focus solely on worldly matters. A person does not need to do that; life's circumstances do not demand it. One can balance both—attending to daily responsibilities while also giving attention to the remembrance of Allah, the Almighty. Even during certain tasks, a person can give attention to remembering Allah and setting aside specific times for worship. As for frivolous pursuits, it's better for a person to avoid them and not let them come at the expense of great opportunities like these.
The last ten days of Ramadan truly deserve from us—even for our own benefit—more attention, more devotion towards Allah (the Almighty), more remembrance, more worship, and more engagement in various good deeds, which are vast. A person can take advantage of these ten days and their blessed nights by diversifying their acts of worship.
One of the things that helps a person focus on reviving these blessed nights and striving to seek the night of Qadr within them is remembering and contemplating its significance and everything related to it. Since the night of Qadr is widely believed to be among the last ten nights—it is more expected during them than before—let's remind ourselves of the importance of this night. Let's reflect on that and return to the verses of Allah (the Almighty) that clarify this significance. This will help us pay more attention and increase our devotion.
As a person is supposed to show interest from the beginning of Ramadan and benefit from that attention to recitation, fasting, and various righteous deeds, this ascending program that a person is supposed to follow on the one hand and the impact of all that on the other prepare a person so that when that night comes, he is granted success in it. In other words, one of the reasons for success on that night is continuous attention and effort. When Allah knows your eagerness and desire, as you hope in Him, supplicate to Him, and wish to benefit from that blessed night, you may be granted the success to revive the night of Qadr and attain immense blessings in this blessed night.
The Night of Qadr: Its greatness, blessings, and tremendous gifts!
The night of Qadr is an incredibly blessed and significant night. It is the night when the Holy Quran—the book of blessings and goodness, guidance and light—was first revealed, and this sacred text determines the destiny of humanity in this world and the Hereafter. This helps us recognise the importance of the night of Qadr: It is the night when the Holy Quran was first revealed, with all its blessings and goodness and with all the pivotal outcomes it leads to for individuals and humanity as a whole. Allah (Glory be to Him) emphasised this truth by saying, {'Ramadan is the month in which the Quran was revealed'}; {'We have sent it down in the night of Qadr'}. He also says, {'We have sent it down on a blessed night. Indeed, We were to warn '}.
Even though we do not know exactly which of the last ten nights that night is, as it could be any night, with some nights being more likely, and we are required to pay attention to all these nights, just as the Messenger of Allah (PBUH&F) did, encouraging and urging others to do the same—the primary attribute of this night is its blessing: {'We have sent it down on a blessed night.'}
The blessings of the night of Qadr are vast, immense, and profoundly significant. Among these blessings are those descending from the heavens to the earth, an outpouring of immense goodness comes down during this night. Another blessing of this night is that it is a night of peace and safety from Allah's punishment: No punishment descends from its beginning to its end, as highlighted in the blessed Surah Al-Qadr, {'Peace it is till the rising of dawn'}. This unique feature means it is a night of peace and tranquillity; no divine punishment touches the earth during it. It is also blessed, since good deeds are multiplied tens of thousands of times: Rewards for good deeds are multiplied to an extraordinary level. While good deeds are generally multiplied tenfold, and this multiplication can increase in certain circumstances like prayer in congregation (twenty-five times) or during the month of Ramadan (seventy times), rewards for good deeds in the night of Qadr are multiplied tens of thousands of times—tens of thousands upon tens of thousands. What an immense increase in rewards!
The reward for the good deeds during this night is equivalent to more than eighty years. Most people do not live to be eighty. Indeed, only a few people, especially in recent times and in these later centuries, do reach the age of eighty. Therefore, the revival of this night and the value of the deeds performed during it represent an immense opportunity. It is a great mercy from Allah (Glory be to Him) to grant a person such an opportunity to revive it with good deeds, resulting in a reward as if he had worked for a full lifetime of eighty years—an entire lifespan that is considerable compared to the average lifespans of people today.
One of the blessings of the night of Qadr is the descent of angels to the earth as part of Allah's vast divine management. They greet and pray for those who revive this night. It is narrated that when they pass by those who revive the night of Qadr with accepted deeds, they greet them and pray for them. This is a tremendous blessing and honour, carrying significant effects: Having the angels of Allah pass by you, greet you, and pray for you has a blessed and profound effect on your psychological and spiritual state, as well as your overall well-being. Thus, this night is important, blessed, and magnificent.
On this night, your affairs for the coming year are determined, and you can make a significant leap in your life!
Another fundamental aspect related to the night of Qadr is that it is the night when Allah determines the affairs of people for the coming year. This includes decrees related to their sustenance, lifespans, overall circumstances, and what will be written for or against them, detailing many aspects of human life. Considering that this night directly impacts you in managing your affairs for the upcoming year and pertains to significant aspects like your provision, lifespan, and many details of what is written for or against you—isn't it crucial to be in a state of closeness to Allah on this night, to turn to Him, supplicate, and implore so that Allah may write goodness for you in your upcoming year, the year that begins after that night?
We are in dire need of Allah, the Almighty. We are the ones who stand in need of Him and His mercy, grace, pardon, forgiveness, aid, guidance, and support. Faced with life's problems, challenges, dangers, sufferings, and difficulties, we need Allah for all of that. What Allah decrees holds great significance in our reality, life circumstances, and the nature of the problems we encounter in this world.
Therefore, to be close to Allah in a night that has to do with determining your own affairs in the upcoming year is very important. If a person spends such a night turning to Allah, praying to Him, supplicating, imploring, and performing righteous deeds, this is an important matter. One should also set his mind to remain steadfast on the path of Allah and obedient to Him—this is exceptionally important! This is because a person's orientation, concerns, and actions greatly influence what is written for or against him; thus, this matter is among the most crucial of all.
In short, the night of Qadr is a night when a person's future can change entirely. A person's future may be perilous due to his sins, negligence, or shortcomings. Because of that, he might be destined for the Fire (Allah forbid). However, when he turns to Allah, with sincere intent and a determination to strive for righteousness according to His guidance, and stands before Him in prayer and supplication, then Allah (Glory be to Him) may decree for him a future filled with success, redemption, and prosperity and deliver him from His punishment and the Fire!
The night of Qadr itself is an important night in which a person can attain a major transformation in his practical reality and in his closeness to Allah (the Almighty), strengthening his relationship with Him. It is a very suitable night for making significant leaps in a person's life:
- One can achieve leaps in terms of his deeds, where a person's reward for good deeds increases to be equivalent to eighty years of performing good deeds; this is a significant leap.
- Also, a person can achieve a leap in what Allah decrees for him in the future of his life, in his psychological reality, and in his faith-based relationship with Allah.
It is an opportunity to achieve a great leap in a person's life. This is why Allah (Glory be to Him) clearly emphasises its importance in Surah Al-Qadr, saying, {'In the name of Allah, the Compassionate, the Merciful. Indeed, We sent this down on the night of Qadr . And what will make you realise what the night of Qadr is?'}. This is to demonstrate its significance, for it is beyond what humans can comprehend. Even after hearing Allah's verses about it, we may not fully grasp its significance, given our poor understanding of many important matters, as it is affected by the corruption of our souls, thoughts, and mental and psychological inclinations, as well as the many things that preoccupy us and weaken our interaction and ability to comprehend significant and important matters.
{'The night of Qadr is better than a thousand months'}. So, the issue is not that it equals just a thousand months, but it is better than a thousand months! {'The angels and the Spirit descend therein by permission of their Lord for every matter'}. Their descent is linked to the divine arrangement for the affairs of people; you and I are of those people. So, how should we receive such a night? {'Peace it is till the rising of dawn'}.
What should we focus on during the last ten nights?
As we mentioned at the beginning of the lecture, it is important for a person to have a varied program during the night of Qadr. This means that throughout all ten nights, one should maintain diverse activities:
One of the important things during these nights is to focus on supplication. Supplication is one of the most crucial things we should concentrate on in the last ten nights, as we seek the night of Qadr. Regarding supplication, we should focus on benefiting from Quranic prayers; they are blessed, comprehensive, and immensely significant for us:
One of these prayers is the comprehensive prayer that seeks the goodness of this world and the Hereafter succinctly: {'Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire'}. This is a profound prayer, encompassing the goodness of this world and the next. It also includes the plea for salvation from the Fire, from Allah's punishment. It is an easy prayer that both the young and the old can memorise. Everyone can learn it, repeat it, and invoke Allah (the Almighty) with it, focusing deeply during its recitation, as it is one of the very important Quranic prayers.
Among the aspects we should focus on in supplication is seeking forgiveness: We should focus more on the athkar of istighfar in general and asking for forgiveness within the prayers themselves—there are countless prayers. This is evident in the prayers of the prophets. At the forefront of what they invoke and request from Allah is forgiveness. Asking for forgiveness is often repeated in the prayers of the prophets in the Holy Quran and in the traditions of the Prophet (PBUH&F).
Among the blessed and significant prayers that one should concentrate on during the last ten nights while seeking the night of Qadr is the prayer of those firmly grounded in knowledge: {'Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from Your own. Surely, You, and You alone, are the Bestower'}. This supplication is a plea for salvation from deviation—the deviation of hearts, which is a very dangerous state! Indeed, it is a very dangerous state for a person to deviate from the path of truth and turn towards sins, corruption, and misguidance. It is a very dangerous state for a person. And whose prayer is this? It is of those firmly grounded in knowledge, who did not become arrogant, nor rely on themselves despite their profound knowledge, deep awareness, and strong, correct understanding. They did not rely on themselves or feel self-sufficient. Rather, they turned to Allah (Glory be to Him), seeking refuge with Him and asking Him to save them from deviation. It is a prayer for steadfastness on the path of truth and adherence to it. Therefore, it is one of the important prayers. {'Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from Your own. Surely, You, and You alone, are the Bestower.'}
Among the great, significant, and blessed prayers is the prayer of the godly believers. Allah (Glory be to Him) mentioned it in Surah Ali 'Imran. It is the prayer that the godly followers of the prophets (Peace be upon them) used to recite: {'Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people'}. It is a very important prayer, as it includes a request for forgiveness, steadfastness, and victory. It is indeed a very great and important prayer.
Among the significant, blessed, and great prayers is that of the Companions of the Cave. This important prayer holds deep and important meaning: {'Our Lord, grant us from Yourself mercy and facilitate for us our affair in the right way'}. A person needs Allah to grant him wisdom in his affairs. The suffering one endures in life often results from misguided attitudes, wrong decisions, or incorrect positions and actions. These lead to consequences that manifest as suffering in one's life. However, Allah facilitates for us in His guidance, planning, and support what grants us goodness, safety, prosperity, success, and great results, along with divine care. Therefore, we need this supplication, which is important.
Similarly, there are other Quranic prayers; this is just an example. There are great authentic prayers from the Messenger of Allah (PBUH&F), from the Commander of the Believers, Ali (PBUH), from Zain Al-Abidin (PBUH), from the family of the Prophet (Peace be upon them), and from the righteous within the Ummah. Some prayers were printed and distributed for the daily program, which includes Quranic prayers and transmitted supplications attributed to the Prophet (PBUH&F), to the Commander of the Believers, and to Zain al-Abidin. They are good prayers that one can benefit from.
Indeed, supplication is one of the most important aspects to focus on during the ten nights as we seek the night of Qadr. However, this should be accompanied by turning to Allah (Glory be to Him) with concentration during supplication; it is very important to pray to Allah with humility and devotion.
It is also important to focus on asking forgiveness and remembering Allah, including the various forms of remembrance, such as glorification (tasbih), proclaiming the oneness of Allah (tahlil), praise (tahmid), acknowledging Allah's supreme sovereignty (takbir), etc.
Another important thing is performing voluntary prayers (nawafil), while giving due attention to the obligatory prayers. One should focus on this as one of its priorities and with devotion to Allah (Glory be to Him).
Recitation of the Quran is also one of the greatest means of drawing closer to Allah (Glory be to Him). As we are guided by the Quran, when we reflect on and listen to its verses, we benefit from that. Given the blessings of the night of Qadr and as a person hopes for good from Allah, it is hoped that one will benefit even more. What a person gains on that night may have a profoundly positive and impactful influence on him and his direction, assisting him within himself and for his future. That might help him remain steadfast on the path of Allah (the Almighty) and to become aware of areas where he might be negligent or need to pay more attention. Additionally, he might gain from Allah's guidance what increases his awareness, enlightenment, insight, and understanding.
Also, spending in the way of Allah, giving charity, and maintaining family ties are important matters. The realm of righteous deeds is vast, and we won't delve into details.
It is crucial for a person to turn to Allah and be serious in his determination to remain steadfast in following the guidance and path of Allah and obeying Him, the Almighty. One should also seek help from Allah in that, for a person always needs to turn to Allah for success, support, steadfastness, and guidance. However, one must first decide to engage in that seriously. This is an important matter in one's relationship with Allah and in what Allah (the Almighty) will decree for him.
These were some important points related to the last ten nights in general and how to seek the night of Qadr in particular.
***
The martyrdom anniversary of the Commander of the Believers Ali (PBUH)
At the beginning of the last ten nights, on the night of the 21st of Ramadan, we also remember the martyrdom of the Commander of the Believers, Imam Ali (PBUH), who attained martyrdom and joined the highest companion on the night of the 21st of Ramadan in the year 40 A.H. He was assassinated by Ibn Muljam (May Allah curse him), the most wretched of the first and last, who struck him with a sword in the Mosque of Kufa on the night of the 19th of Ramadan when he went out for the Fajr prayer. He then departed life as a martyr on the 21st night of Ramadan.
The Commander of the Believers (PBUH) was honoured with a good ending as a victorious martyr on a blessed night. He ended with that his immense record of good deeds, in which he was always proactive and distinguished. He welcomed martyrdom with the words, 'I have succeeded, by the Lord of the Kaaba.' He received that in such a remarkable and unique way as a believer who was confident and had already been given glad tidings by the Messenger of Allah (PBUH&F) of being a victorious martyr accepted by Allah (Glory be to Him) and faithful to his religion. When the Prophet informed him about his martyrdom and told him that he would be killed and that his beard would be stained with the blood of his head, he asked, 'While faithful to my religion, O Messenger of Allah?' The Prophet replied, 'Yes'. So Imam Ali said, 'Then, it is not a big matter.' He was filled with joy because he was on a path that leads to success for those who follow it, remaining steadfast on the way of Allah, upon the truth, on the straight path. Thus, he met Allah in that state, walking on that great path: the path of truth, the straight path. He met Allah in that state, declaring, 'I have succeeded, by the Lord of the Kaaba.'
Ending his life with martyrdom is a tremendous victory in itself! Despite his many great deeds, including his struggles in the path of Allah and various good deeds, despite his proactive spirit, profound faith, and the glad tidings he received in the Quranic verses and from the Messenger of Allah (PBUH&F), he viewed martyrdom as an even higher and more significant status for further elevation, making it his wish.
Why would the hypocrisy movement target Imam Ali? While his martyrdom was a significant victory for him, it also constituted a tremendous loss for the Muslim Ummah and took place during one of the most perilous times when the hypocrites were active. His martyrdom was planned by the movement of hypocrisy within the Ummah for the benefit of the enemies of Islam. This movement serves the enemies of Islam, as it is not free from any allegiance; rather, it is aligned with the enemies of Islam in its allegiance. The hypocritical movement, led at that time by the tyrants of the Umayyad dynasty, targeted Imam Ali (PBUH) because he represented the greatest obstacle to their goals of dominating the Muslim Ummah, diverting it from its true path, and distorting its Islamic identity. They saw Imam Ali (PBUH) as the foremost barrier to their ambitions.
Hence, we deeply appreciate the significance of the Commander of the Believers, Ali (PBUH), for us as Muslims and for the Islamic Ummah as a whole. Just as he presented the perfect and elevated model of Islam through its principles, values, morals, and spiritual impacts and carried the banner of Islam as a soldier and supporter of the Messenger of Allah (PBUH&F), with tremendous contributions to establishing Allah's religion and confronting the enemies of Islam, he represents the pure and authentic continuation of Islam. This was the issue the movement of hypocrisy had with him: He embodied the genuine and unadulterated extension of Islam. This is what the Messenger (PBUH&F) clarified and alerted the Ummah about regarding the significance of Ali's role (PBUH), and there are important narrations well known among the various sects of the Ummah:
- One example is the saying of the Prophet (PBUH&F): 'Ali is to me in the position that Harun was to Musa, except that there is no prophet after me.'
- Another example is his saying (PBUH&F) to Ali (PBUH), 'No one loves you but a believer, and no one hates you but a hypocrite.' We find that the hypocrites have an issue with the Commander of the Believers (PBUH), but why? It is that he represents the pure and authentic extension of Islam, whereas they seek to distort the form of Islam to align with their own interests.
- In addition to that is his saying (PBUH&F), 'Ali is with the Quran, and the Quran is with Ali,' and his saying, 'Ali is with the truth, and the truth is with Ali.'
Therefore, we realise the importance of his role for us when we understand that one of the most dangerous objectives of the hypocrisy movement within the Ummah is to distort Islam, presenting a false image of Islam that adapts to and aligns with tyrants, criminals, oppressors, and even disbelievers. This is a serious issue, and its danger has persisted within the Ummah. The Umayyad regime worked on this for a long time. Successive regimes have continued this work, and the enemies today are focused on this to a great extent in this current era.
The enemies, especially the Zionist Jewish lobby, perceive that Islam, in its pure and authentic essence, as it truly is at its core, poses a genuine obstacle to them. This is because the Zionist Jewish agenda is one rooted in corruption, criminality, vice, immorality, falsehood, and deviation—a path that seeks to lead humanity astray from divine message and guidance. Islam, conversely, is the religion of truth, justice, light, virtue, moral values, equity, and goodness. Given their wickedness, corruption, falsehood, depravity, and immorality, they view Islam as fundamentally incompatible with their aims. Islam safeguards society against the corruption, evil, misguidance, and other harms they seek to spread. Thus, they strive to eliminate this obstacle.
The two fronts the Zionist lobby focuses on in targeting the Muslim Ummah: Distortion and corruption!
One of the methods used to remove this obstacle is falsification and presenting a distorted, mutilated image falsely attributed to Islam, when in reality, it does not represent Islam in its true essence, purity, and authentic form. This is a critical issue. Therefore, it is clear, with even a little reflection, that there is a concerted effort in our era by the enemies (including the Zionist Jewish lobby, their followers in the West, and the Christian Zionists) to operate on two parallel fronts within their effort aimed at distortion and presenting a false, distorted image of Islam.
There is a front that focuses on distorting Islam through extremism and presenting a rigid, criminal, and savage image of Islam. This front is led by the takfiris and operates under the banner of religious rigour, but in a way that is devoid of genuine religious commitment and rather marked by criminality and atrocities—a way that distorts jihad in the path of Allah and involves the slaughter of innocents, primarily Muslims, in markets, mosques, and gatherings. It deliberately selects heinous, abhorrent crimes that create a very negative image. This front presents itself as the extreme and true form of Islam and jihad. Simultaneously, it serves two objectives of the enemies:
- The first objective is distortion. It is the kind of distortion that is marked by criminality, brutality, and extremism and that presents no positive message or civilisational role in life. Rather, it presents an extremist, savage, criminal, and aggressive image with no constructive or civilisational project to offer, failing to present the civilisational of Islam in this life. They work in this direction that contributes to the distortion effort.
- The second objective is the killing of the Ummah's people, seeking its destruction and draining its resources, its men, and its wealth. They create divisions and opens fronts against the Ummah from within, while stubbornly refusing to confront the true enemy of the Ummah.
Despite what is happening now in Gaza and the horrific criminality and ruthless, unjust aggression by the Zionist enemy against the Palestinian people, which is seen by the whole world, including Muslims, the takfiris did not take any action, nor did Al-Qaeda or Daesh open a direct front against the Israeli enemy. That is although they present themselves as having the ability to infiltrate all countries: to reach Europe, Russia, or any country they want, carrying out bombings, military operations, and other things there. They spread in our Islamic world in any country they want and carry out their crimes in various Arab countries. If a destination is set for them towards an Arab country or an Arab land here or there, they flock towards it in large numbers and with great momentum, fighting and showing great ferocity, courage, brutality, and criminality. However, the Israeli enemy is an exception. They absolutely do not want to open a front against it, incite people against it, or even speak of it as an enemy. They try to marginalise this aspect as if there were nothing called the Zionist Jews, who are occupying the land of Palestine, killing the Palestinian people, and committing the most heinous crimes in targeting the Palestinian people. It is as if that did not exist at all!
This is the path that the enemies are pursuing and working on. It is a replica that has a similar counterpart in Islamic history, all the way to Ibn Muljam. Nonetheless, the enemies are working in one direction.
The other parallel front is the front that focuses on corrupting people and presenting a strange image of Islam. To illustrate, they present another type of people who are affiliated with Islam and even claim to represent Islam but at the same time permit vices, abominations, and obscenities, hold festivals of indecency and evil, and do terrible things. They even appointed someone as an imam of a mosque in France despite the fact that he praises those who commit crimes of sexual deviance, what they call homosexuality. He speaks about it with encouragement, motivation, enticement, and praise, as if it were something permitted in Islam.
They work on parallel tracks to falsely present a negative image of Islam to distance people from Islam's genuine essence, purity, and its grand principles that uplift humanity. They aim to distance people from Islam in its civilisation values, justice, equity, goodness, and the constructive Islamic civilisational project. Their issue with the Commander of the Believers, Ali (PBUH), is that he represents the authentic extension of Islam. We understand the importance of what he means to us, as he is a model that embodies the perfection of faith in his awareness, insight, jihad, mercy, wisdom, and humanity. The Commander of the Believers is a representation of Islam and its pure, genuine extension manifested in reality.
Some of the final counsels of the Commander of the Believers (PBUH) before his martyrdom
At the end of this lecture, we will seek the blessing of shedding light on some of the last counsels said by the Commander of the Believers, Ali (PBUH), in his last moments, in the last nights after he was wounded.
When the Commander of the Believers, Ali (PBUH), was targeted as he went out for the Fajr prayer on the nineteenth night of the blessed month of Ramadan in the year forty of the Hijrah and after he was wounded on his holy head with the sword, he leaned on a pillar of the mosque while blood was flowing on his grey hair. The people in the mosque were in an uproar, crying, like the day when the Prophet (PBUH&F) passed away. At that moment, while he was leaning on a pillar of the mosque, with the blood flowing on his grey hair after he was immediately wounded, he began to preach, addressing the people in his final speech. After praising Allah (the Almighty) and sending prayers upon His Prophet (PBUH&F), he said, 'O people! Everyone has to meet what he wishes to avoid by running away. Death is the place to which life is driving the living. To run away from it means to catch it.' This means that no one can escape his appointed time, no matter how long he tries in this life to avoid it, driven by his instincts and the natural inclination given by Allah to protect his life and fend off danger. Indeed, the inevitable end and departure from this life will come.
'Death is the place to which life is driving the living. To run away from it means to catch it. I spent many days searching for the secret of this matter, but Allah did not permit but its concealment.' In fact, the Messenger of Allah (PBUH&F) had told him that he would attain martyrdom and that the most wretched among the Ummah would kill him: someone who was affiliated with this Ummah, yet was a criminal, a wretched, doomed person who has brought misery upon the Ummah. As for the remaining details (where, when, and at what moment), he said that he had tried to know and find out about them and thought about them for a long time. However, they come at a certain time, and he was not aware of some of the details he would face.
'But Allah did not permit but its concealment. Alas! It is a treasured knowledge. As for my last will, it is about Allah: Do not believe in a partner with Him.' He asked them to hold fast to the doctrine of tawhid with devotion to Allah, commitment to His worship, submission to His path, and adherence to His guidance. 'And it is about Muhammad (PBUH&F): Do not disregard his Sunnah.' That is, to adhere to the excellent example and emulate the Messenger (PBUH&F). 'Keep these two pillars and burn these two lamps. Unless you go astray, no evil will come to you.' This means that if you turn towards this direction, then it is the direction in which you will fulfil your duties and you will be safe from blame, censure, and punishment. 'Unless you go astray'—that is, to stray away from this path.
'Everyone of you has to bear his own burden. It has been kept light for the ignorant.' Allah has burdened us with what we can bear. 'We have a merciful Lord, a straight religion, and a knowledgeable leader. Yesterday, I was with you; today I have become the object of a lesson for you, and tomorrow I shall leave you. May Allah forgive me and your own selves. If the foot remains firm in this slippery place, then so be it.' In other words, if he recovered from that wound to live more days in this life, then so be it. 'But if the foot slips,'—if it had been written for him to depart and attain martyrdom—'this is so because we are under the shade of branches, within the passing of the winds, and under the canopy of the clouds whose layers are dispersed in the sky and whose traces disappeared in the earth.' This is an eloquent depiction of the circumstances of this life, and how they pass rapidly. It is as if we merely crossed through it in a fleeting passage and lived in these surroundings: its clouds above us, its winds blowing upon us, and the changes of life that swiftly come and go, and so do we in this world.
'This is so because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky and whose traces disappeared in the earth. I was your neighbour. My body kept you company for some days.' That is because his soul and spirit were directed towards Allah and connected to Him, the Almighty. 'Shortly you will find just an empty body of mine which will be stationary after movement and silent after speech, so that my calmness, the closing of my eyes, and the stillness of my limbs may provide you with counsel.' He assumed that the condition of his moveless, lifeless body after his martyrdom should give them a lesson.
'It is more of a counsel for those who learn a lesson than eloquent speech and ready words. I am departing from you'—he was bidding them farewell—'like one who is eager to meet .' Indeed, that is because he was prepared and ready to meet Allah (Glory be to Him). 'Tomorrow, you will look at my days'—for they did not know his worth, nor the value of his existence and his great role. 'Then my inner side will be disclosed to you. You will understand me after I vacate my place and it is occupied by someone else. I swear by Allah, death does not surprise me with any matter, neither one that I dislike nor one that I disapprove.' He was not surprised or worried about the matter of his departure from this life after he had been granted martyrdom, as he was in that state of preparation through righteous, great deeds and a great record to meet Allah. 'Rather, I was just like a water seeker that reached.' It is like a person who reached water after seeking it at night. 'Rather, I was just like a water seeker who reached what he sought and like a searcher who found what he was looking for. Indeed, what Allah has is best for the righteous.'
That is enough for today.
We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!
Peace be upon you and the mercy of Allah and His blessings.