Tuesday 1428/5/12 Hijri Qamari= 1386/3/8 Hijri Shamsi
The Beneficient, The Merciful All praise is due to Allah the lord of the worlds and may the peace and blessings of Allah be bestowed upon our master Muhammad and his emaculate family, especially the remaining of It is the commemoration of the martydom of Sidiqatul Kubra (Fatima Zahra, peace be upon her)… This subject hasn't been considered the way it should have been. Today our goal is that not only the shia but all muslims of the world must mourn the death of Sidiqatul Kubra (peace be upon her) the way that the highest person of the world would deserve to be mourned. What we say today, has been considered by thinkers such as Fakhr Razi and such narrators of hadith as Bukhari, Muslim, Hakim, and Zahabi; meaning that according to the book (Qur'an) and the traditions (of the prophet, peace be upon him and his progeny) commemorating the mourning for Fatima Zahra (p) is obligatory. Whether the Hanafi, Maleki, Shafei, or Hambali all these sects (we will prove that this is obligatory upon them according to their own sect). We aren't going to debate according to the basis of the book (Qur'an) and the etrat (family of the prophet, p). Rather we will only debate according to the basis of the book and the sunna (traditions of the prophet, p), and the sunna that if the Sunni scholars of the past 1400 years were to raise from their graves they would be incapable (and would have to submit to) the reasoning (which I will bring today), because the basis (of this reasoning) is based on wisdom, "Invite to the path of your lord by wisdom." The culmination of wisdom is the book (the Holy Qur'an) and the sunna (traditions). From the opinion of the book (Qur'an): The text of the word of God is this: "And that which the prophet (p) has brought take and act upon it." Due to the fact that those who we are debating are the heads of the thinkers and researchers of the sects of Islam, such as Fakhr Razi. It must be paid attention to the understanding of the book (Qur'an) and the sunna (tradtions). The word of 'What' (in arabic) is the most general meaning which a more general meaning cannot be found than this. The meaning of 'Thing' (in arabic), and the meaning of 'That', is the most general and inclusive of meanings. The subject of the ayah (verse) is: That which does not have a limit or a border (meaning 'that' which was mentioned) "which the prophet has brought take and act upon." This is the text of the words of the lord of the lords. What is 'take'? "take (and act upon)." The words of Allah (the Holy Qur'an) are an ocean which the minds of the wise-men of all the world, are drowned by its first wave, let alone reaching (the depths of) this deep ocean. Take "that which the prophet (p) brought" is comprised of two parts; and taking from that which the prophet (p) brought is dependent upon two things (parts): First, to understand what he has given us. Second, to act upon that. If these two are gathered, "take from that which the prophet (p) has brought" is completed or else the muslims haven't reached their goal (and it hasn't been taken from that which the prophet (p) brought). This Qur'an, is the general. Now the specific: "The conclusion of the deduction is necessary, today it must be comprised that If Fakhr Razi raises from the grave, there would be no option (for him) but to submit (to these facts and reasoning). The general of the deduction is the word of God. The specific of the condition, is the word of the prophet of God (peace be upon him and his progeny). What is that which he gave? This is it: It starts with the word "Verily" (it is only this subject and nothing else). Verily Fatima (p) is the (only) branch from me that which makes her (p) happy makes me (p) happy, and that which makes her (p) upset makes me (p) upset." This sentence, is a sentence which not in one session or two or even ten, this debate is out of the limit of the jurisprudence of narrations and the eloquence of the speech of the prophet (peace be upon him and his progeny). It must be seen what the (only) 'branch' is. We must see why the 'logic of all' (the prophet, p) and the 'knowledge of all' (the prophet, p) used this word for describing his (p) goal. A branch is that which grows from a tree, but this branch is not a usual branch; this is a branch which of all the roots and vines of this tree, is the (life) branch, is the center of (life blood) to the rest of the tree. The prophet (p) planted this tree himself. This has it's own secret. "God uses the example of a pure word Which this word is like a pure tree which is firm(ly fixed) and its branch is in the heavens, (Ibrahim, ayah 25) its fruit is wreaped whenever its lord wants." That pure tree that has its roots firm, and its branches are in the heavens, has reached a place that so then he drew near, then he bowed so he was the measure of two bows or closer still. That tree which "its fruit is Continuously giving fruits of knowledge, mysticism, ethics, and its jurisprudence which have benefitted the first and the last (of mankind). That tree is the seal of the prophets (p). Whats important is that the branch which has branched from this tree, is Fatima Zahra (peace be upon her). Here its necessary that the standard which we mentioned first for the martydom of Fatima Zahra is the book (Qur'an) and the sunnah (traditions). This is the reason why we will not go beyond these sources. That sunnah (tradition) which (no one) can speak about! A person says this sentence ("Verily Fatima is a branch from me") which God has in two places of the Qur'an spoken two sentences about him (the prophet, p) and these two sentences amaze the logic of the first and last (of all creation). All of this existence, up to the universe and what is beyond the universe is all created because of the 'complete' human being (the prophet, peace be upon him and his progeny). Due to the fact that the highest of creation is logic and the peak of logic and logic of all (the prophet, p), is the conclusion of existence. Who has reached this level? That person will be regarded as great by God who reaches a (high) station regarding two issue's, and then there will be completion (in achievement). What are those two conditions? One is knowledge, and the other is ethics. "He has taught you what you did not know and Allah's grace on you is very great." This is Gods speech regarding his (the prophets, p) knowledge. His knowledge: "And most surely you conform yourself to a sublime morality." (surah Qalam 68, ayah 4) Fakhr Razi says this story (which I will mention) in a narration… You are theologians and precision and opinion, when I said this hadith ponder about what such a hadith which Fakhr Razi said and what veils it takes off from reality. That which Fakhr Razi narrates is that during the leadership of Omar Ibn Khattab, one of the eloquent speakers which was jewish came to this leader. A theologian, with such a stature, in the presence of the leader, in the presence of the companions (of the prophet, p) and the migraters and figures of the Islamic nation. He (the Jewish scholar) said I have come so that you can describe the morals of the prophet (peace be upon him and his progeny) for me. Once he heard this… And that which is strange is that the likes of Fakhr Razi, who if all of the scholars of the Sunni's were to be gathered, he would be able to out scholar them with one sentence, he (Fakhr Razi) narrates this story, now how does he himself 'digest' this (issue)? Once he said "Describe the morals of the prophet (p) for me", he said: "Go to Bilal, he is more knowledgeable than me." That jewish scholar came to Bilal (p) and proposed his question and said that the leader said he (Bilal) was the most knowledgeable (in these affairs). Upon hearing this he said: "Go to Fatima Zahra (peace be upon her). The learned Jewish scholar came to Sidiqatul Kubra after two other references. Upon reaching there she (p) said: "Go to Ali Murtaza" The Jewish scholar came to Ali (p). It has become obvious that the end of (our discussion is) here. "I am the city of knowledge and Ali (p) is its gate." He said describe the characteristics of the prophets (p) ethics for me. The commander of the faithful (Imam Ali, peace be upon him and his progeny) said: "Describe that which is in the world for me." Pay close attention and make a good effort (to understand patiently). "Describe that which is in the world for me". What is the world? "And certainly we have adorned this lower heaven" (surah Mulk, ayah 5) The world with its broadness is to the extent that all of these planets (and stars) and galaxies are part of it. This is the broadness of this world, which That which neither the its beginning nor its end is clear. From when was it here? Until when is it here? How big is it? He (Imam Ali, p) said: "Do this (describe the world, meaning creation). The jewish scholar said: "I am incapable of doing this. How can I describe this world (creation)?!" He (Imam Ali, p) said: "This world with its greatness, which God has said in his book (the Holy Qur'an) that: "Say this worlds provision is short" (Nisa, ayah 77). All are incapable of calculating it. About its creation he has said: "Verily for Ali This is the 'seal of the prophets (p)'! That which is important is he who's ethics are at this grandness, it is greater than all which is the world and what is in it, who is this! Then his (p) knowledge, in the same way that regarding his morality he (God) said: "Great", regarding its knowledge he said (likewise): "Great". The conclusion (of our debate) is this: If all which is in this world, is countable which is (actually) uncountable, that with its smallness, Is that which is in the soul of the 'seal of the prophet's (p)' of knowledge and wisdom countable with (considering) that God said: "He has taught you what you did not know and Allah's grace on you is very great." Is any body capable of counting it?! According to this (issue) that from among these two sentences, the first and the last (all creation) is incapable. (The angel) Gabrial (Jibraeel) and Micheal (Mikaeel) and Israfeel (peace be upon them) are all incapable! "And Allahs grace on you is very great." "And most surely you conform yourself to a sublime morality." What is the conclusion (of our debate in other words is)? The conclusion is this: "The knowledge of all (creations), and all of knowledge (of creations), is the 'seal of the prophets (peace be upon him and his progeny)"! The conclusion is this: "The logic of all, and all of logic, is the 'seal of the prophets (peace be upon him and his progeny)"! The conclusion is this: "The ethics of all, and all of ethics, is the 'seal of the prophets (peace be upon him and his progeny)"! The conclusion of the debate is that this personality, is the soul of all of existence, and the heart of all of the (apparent) kingdom (of existence) and spiritual (reality of the world). All of the body of existence which no one knows its broadness except him (God), all of this body has one soul and that soul is the seal of the prophets (peace be upon him and his progeny). This is the conclusion of the discussion. Then the issue is this: "This soul which has such a broadness that all of the kingdom and heavens are encompassed by it, its statement is: That which makes Fatima (p) happy, makes me (prophet, p) happy, and that which makes Fatima (p) upset, makes me upset. Here the foundation of understanding is incapable! Abraham (peace be upon him) must understand! Moses son of Amran (Musa Ibn Amran) must sit and think about this. Where is understanding?! Who is it that can claim that they know (have understood the high station of Fatima) Zahra?! Who is it that dares to speak and say: "I have understood (the station of) Fatima (p)." "Verily"… Pay close attention. "Verily". It is this and nothing else, Fatima (p) is a 'life branch' in my existence. That which breaks her (p) heart, breaks my heart (p); and that which makes her (p) soul happy, makes my (p) soul happy. The conclusion is that a unity has come about between him (the prophet, p) and this woman that God in the 'cursing' (of the liars between the prophets claim of divinity and the christians) chose her (p) and the only woman that God commanded the prophet (p) to bring, was her (p). This narration makes obvious that Fatima (p) has been entertwined with the peak of knowledge and the knowledge of all (the prophet, p)! She (p) has been entertwined with the peak of logic and the logic of all! A unity has come about, a connection has been found between the pure tree which "Its roots are firm(ly fixed) and its branch goes into the heavens" with this branch which between him (the prophet, p) and her (Fatima Zahra, p), there is no way of picturing of seperation. This is an example of the understanding of narrations. The prophet (p) chose happiness and upset and that which is important is the word of happy and upset. The conclusion is this that if (Fatima) Zahra mouns once! That moun upsets the soul of the world (creation). When she (p) becomes upset, 124 thousand prophets (peace be upon them) become upset! When she (p) becomes upset all of the disciples, martyrs, and truthfuls become upset! Due to the moun of the heart of Fatima (p), the (apparent) kingdom of the world (creation) gets turned upside down! This is the tragedy of Zahra (peace be upon her)! This is the tragedy of the day of mourning of Fatima (p)! I haven't said this from the logic of Shia; That which I have said is of the most reliable, certain sources of the world of all of the sects of Islam. This narration which I said, is a narration which Fakhr Ad Din Shams Ad Din Zahabi, the biggest of critiquers, submits in front of this (hadith)! This narration which I said, Bukhari, Muslim, Hakim, all of the authors of the sixth sahihs, must accept this narration! If it is so, oh Fakhr Razi! Oh Zahabi! Oh Hakim! Oh sam'ani! Oh the great scholars of the Sunni's! All of you according to the command of the book and the sunna, must on the day of the mourning of Fatima Zahra (p), set processions for mourning. This mourning isn't particular to a certain group; This is the ruling of the book! This is the command of the sunna! If you haven't understood up until now, pay attention; look at the narration; understand the narration; according to this (hadith and understanding), distinquish your duty. Lucky is that person who on that persons (Fatima Zahra, p) martydom, they raise a flag and they go into the boulevards, streets, markets and say: Oh prophet of Allah! We wanted to show our friendship to this extent to make her (Fatima Zahra, peace be upon her) happy. and by her happiness make you (the prophet, p) happy; and with the happiness of your heart make the kingdom and spiritual (reality of the world) happy. Up until now this was for all of the Muslims, whether Hambali, Shafaei, Hanafi, or Maleki… rather for you a few words for you: How many seyyids are in this session?! That which I see, among each (few) person(s) there is one. If in this session there is this great amount of seyyid's, what is going on (how many!) in this nation?! You who know you are seyyid, whoever has certainty that they are seyyid, has this responsibility: That person who… It can't be said, but there is no other way! That person who saw eighty dangerous points (in his life), and slammed (became victorious over) all of them, and whoever came in front of him (p), fell (was destroyed); was in the mosque (masjid), and then saw that two boys entered. Until… As he layed eyes (upon them), once the words (the news of her (p) death) reached his ears, he stood from his place, but he fell! The situation reached a point that they brought water, and they sprayed it on the commander of the faithfuls (Imam Alis, peace be upon him) face. A time passed, he stood from his place, and went to the side of Zahra (p). Once he went, he saw a paper, a writing on above her head. He picked this writing up. I can't read it! "This (writing) is that which Fatima's will is… and she declares that there is no God except for Allah." Then he reached this point: Oh Ali (p)! God married me to you, so that in this world and the next I can be for you. The continuation of these words is: "Perform the ritual washing (of the corpes for me) at night. Then clothe me with the ritual clothing at night. Then bury me at night. Don't tell anyone." After these words, oh seyyid's! That which reaches your ear from these words is, after these few words, Oh Ali (p)! Send my greetings to all my descendents until the day the day of judgement. What does this mean?! After those words, what does this last sentence mean?! According to that knowledge of (everything in) her (p) envioronment, she (p) saw this procession; she (p) saw that in this session how many seyyids there were; This is Fatima (peace be upon her)! Until the day of judgement, she saw that her descendents growing (in number), she (p) wanted to say: You are my children, see what happened to me?! The duty of any Alawi (the male descendent of Fatima Zahra, peace be upon her and her progeny), the duty of every Alawiye (female descendents) is that on the third day of the month of Jamadi Althani, in this nation, with a unclothed head and feet, have the men (of the Alawi's) come out in the streets and markets and say: "Oh our mother! This is the answer of greeting. Let us forget this, I want to say only one sentence, then go and think about it. When he (Imam Ali, p) put the body (in the grave) he (p) said, "Verily we come from God and we will return to him." He (p) said a few sentences, and the last of which is this: "So (oh prophet, p) continuously question her and get the news from her (of what happened)! Continually', what is meant by (the usage of) this word?! From this word it becomes obvious that that which occurred for her (p), she (p) didn't tell Ali (p), she took with herself! What have you done, oh Zahra (p)! It became clear that she (p) doesn't want to say for her father (p) either; she (p) only wants it to be between her (p) and God. This is that she (p) said: "Oh messenger of Allah (p), 'continuously question', question her much; question her (p) as much as you can until she (p) says what happened to her?! "And Allah gives judgement and he is the best of judgers." (Yunus, ayah 109)
