Yaa Ali Madad
I was wondering if anyone could tell me how to explain the significance of Yaa Ali Madad to a non-Shia Muslim. It would be helpful to send links to other parts of the forum that answer this question. I want to know how to explain to other sects of Islam besides Shia why we do not ask Allah for madad instead of Ali, even though I know who he truly is. Thanks and,
Yaa Ali Madad
Significance of Yaa Ali Madad
I think the following statement by Imam Sultan Muhammad Shah in his memoir will explain why the Shias greet each other Ya Ali Madad.
"The Prophet died without appointing a Khalif or successor. The Shia school of thought maintains that although direct Divine inspiration ceased at the Prophet's death, the need of Divine guidance continued and this could not be left merely to millions of mortal men, subject to the whims and gust of passion and material necessity, capable of being momentarily but tragically misled by greed, by oratory, or by the sudden desire for material advantage. These dangers were manifest in the period immediately following our Holy Prophet's death. Mohammed had been, as I have shown, both a temporal and a spiritual sovereign. The Khalif or successor of the Prophet was to succeed him in both these capacities; he was to be both Emir-al-Momenin or "Commander of the true believers" and Imam-al-Muslimin or "spiritual chief of the devout." Perhaps an analogy from the Latin, Western world will make this clearer: he would be Supreme Pontiff as well as Imperator or temporal ruler.
Ali, the Prophet's cousin and son-in-law, the husband of his beloved and only surviving child, Fatimah, his first convert, his bold champion in many a war, who the Prophet in his lifetime said would be to him as Aaron was to Moses, his brother and right-hand man, in the veins of whose descendants the Prophet's own blood would flow, appeared destined to be that true successor; and such had been the general expectation of Islam. The Shias have therefore always held that after the Prophet's death, Divine power, guidance and leadership manifested themselves in Hazrat Ali as the first Imam or spiritual chief of the devout. The Sunnis, however, consider him the fourth in the succession of Khalifs to temporal power."
The above explains the rational of the Shia belief in the Divine gudance and power being manifested in Ali and hence we invoke Ali for help. In other words, Ali is the medium through which Allah helps us.
Also Ya Ali Madad is an expression/assertion of Shia identity and hence engenders solidarity over an important concept.
There has been parallel discussion on this subject at:
Doctrine --> Significance of Ya Ali Madad
"The Prophet died without appointing a Khalif or successor. The Shia school of thought maintains that although direct Divine inspiration ceased at the Prophet's death, the need of Divine guidance continued and this could not be left merely to millions of mortal men, subject to the whims and gust of passion and material necessity, capable of being momentarily but tragically misled by greed, by oratory, or by the sudden desire for material advantage. These dangers were manifest in the period immediately following our Holy Prophet's death. Mohammed had been, as I have shown, both a temporal and a spiritual sovereign. The Khalif or successor of the Prophet was to succeed him in both these capacities; he was to be both Emir-al-Momenin or "Commander of the true believers" and Imam-al-Muslimin or "spiritual chief of the devout." Perhaps an analogy from the Latin, Western world will make this clearer: he would be Supreme Pontiff as well as Imperator or temporal ruler.
Ali, the Prophet's cousin and son-in-law, the husband of his beloved and only surviving child, Fatimah, his first convert, his bold champion in many a war, who the Prophet in his lifetime said would be to him as Aaron was to Moses, his brother and right-hand man, in the veins of whose descendants the Prophet's own blood would flow, appeared destined to be that true successor; and such had been the general expectation of Islam. The Shias have therefore always held that after the Prophet's death, Divine power, guidance and leadership manifested themselves in Hazrat Ali as the first Imam or spiritual chief of the devout. The Sunnis, however, consider him the fourth in the succession of Khalifs to temporal power."
The above explains the rational of the Shia belief in the Divine gudance and power being manifested in Ali and hence we invoke Ali for help. In other words, Ali is the medium through which Allah helps us.
Also Ya Ali Madad is an expression/assertion of Shia identity and hence engenders solidarity over an important concept.
There has been parallel discussion on this subject at:
Doctrine --> Significance of Ya Ali Madad
Ya Ali Madad
By
Allamah Nasir al-Din Nasir Hunzai
Research Associate, University of Montreal
Translated from Urdu into English
by
Faquir Muhammed Hunzai
Rashida Noormohamed Hunzai
Edited by
Aziz Punja
Layout/Printing
Zahir Lalani
Published by
Khanah-i Hikmat/Idarah-i #Arif
Count Habib Punja
Dedication
This book has by the kindness of its author, Allamah Nasir al-Din Nasir Hunzai, been dedicated to the memory of Count Habib Punja, formerly of Dar-es-salaam, Tanzania, my late grandfather. That this book "Ya Ali Madad" should be dedicated to him is particularly poignant for me, because it was our custom as little children in the extended family that we lived in at the time, to run up to my grandparents whenever we saw them and wish them "Ya Ali madad". As far as I can recall my cousins and I reserved this form of greeting specially for them. My grandfather was a staunch and dedicated Ismaili who loved the Imam. May our prayers
for the blessings of Mawlana Ali give his soul peace.
By the grace of Mawla, this book is the first to be published by ARIF London. God willing, we will publish many more. It has been my great good fortune to have been able to associate myself with the dedicated mu'mins of ARIF London and to have experienced at first hand what can be accomplished by only a handful of the willing servants of Allah, Most Beneficent, Most Merciful. We seek His help for success in both the worlds.
Aziz Fatehali Habib Punja
*****
T A B L E O F C O N T E N T S
Meaning of Madad (Help) . . . . . . . . . . . . . . . . . . . . . . 1
Wasilah (Intermediary) and Wasilah (Means) . . . .. . . . 5
Means of God's Help . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Salawat (Blessings) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Help from the Holy Spirit . . . . . . . . . . . . . . . . . . . . . . 10
Help through Angels . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Angels as Helpers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Help through the Prayer of the Prophet . . . . . . . . . . . . 13
Example of the Perfect Man . . . . . . . . . . . . . . . . . . . . . 14
Help through the Prophet . . . . . . . . . . . . . . . . . . . . . . . 15
Nasir (Helper) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Hadi (Guide) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Waliyy and Nasir (Guardian and Helper) . . . . . . . . . . 18
Supreme Names of God . . . . . . . . . . . . . . . . . . . . . . . . 18
Nasir-i Rasul (Helper of the Holy Prophet) . . . . . . . . . 19
Helper of Religion . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Witness of the Prophet . . . . . . . . . . . . . . . . . . . . . . . . . 20
Help God! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
Ans~r (Helpers) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Help through Light . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
All Muslims . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
1
In the name of God, the Beneficent, the Merciful
Ya Ali Madad (O Ali Help!)
Meaning of Madad (Help):
Argument 1: It has been indicated throughout this book that real help to creatures comes from God, but it comes through the mediation of the Prophet and the Imam. There is also the help which should be offered by people to God, the Prophet and the Imam. This implies that the meaning of help depends on position and rank. That is to say that, God's help, the Prophet's help, the Imam's help and the help of people is not alike. Thus "Ya Ali madad" means "O Ali guide and help us on the straight path". Because here, by help is meant nothing but exoteric and esoteric guidance.
Despite this clarification of the meaning of "Ya Ali madad" if we are asked why we do not say "Ya Allah madad (O Allah help!)" and "Ya Rasul madad (O Prophet help!)" instead of "Ya Ali madad" then the answer is as follows:
1. Those who are convinced that the Prophet and the Imam are the living and speaking Supreme Names of God (7:80), believe that it is right to invoke God by a name which is Supreme and most dear to Him.
2. It is extremely important for the wise to note that God did not appoint any of His literal (zahiri) or verbal (harfi) names as His Vicegerent (Khalifah), or as the Prophet or as the Imam, or as the Teacher of the Heavenly Book, nor did He say that it is the fountainhead of the light of guidance, or the Rope of God. Thus it is evident that the real names of
God are the Prophet and the Imam of the time and therefore it is correct to have recourse to Him through them.
3. And why not, for even in the literal and verbal names of God, there is definitely light for mu'mins, but only when the Prophet and the Imam are pleased with them, otherwise it is not only difficult, but impossible to receive light from them. For instance, give a literal name of God to a non-Muslim and find out from the Qur'an if they will be able to attain any light from His name without first affirming the prophethood and messengership of the Holy Prophet Muhammad (s.a.s.). I am sure that you will receive a
negative answer from the Qur'an.
4. The Perfect Man who is God's Khalifah on earth and on His behalf, the light of guidance and the treasure of knowledge and wisdom, is the means and the intermediary between God and His creatures and is the guide and helper of people. It is inevitable then that people should have
recourse to him and invoke him for help. Because God Himself has appointed him for this purpose.
5. No Muslim can doubt the eminence, sanctity and excellence of the Glorious Qur'an. Therefore, it is right and permissible to respect and revere it. And this is also applicable to the Imam, and there is not an iota of shirk (association with God) in this. For to have recourse to God's
things is in fact to have recourse to God. How then can there
be any shirk in it?
6. According to one of the concepts of the recognition of God, it appears as if God is sitting on the Supreme Throne, which is borne by some great angels. Even if this is taken in a real rather than an allegorical sense, it means that those extremely powerful and great angels are not partners with God but are only His servants, in spite of the fact that the Divine Throne is borne by them.
7. There is also the concept of God's Pen and Tablet, who have accomplished all His work. But since they did all this by His command, they are not His partners, because God's own things cannot be called His partners.
8. God has His Archangels Jibrail, Mikail, Israfil and Izrail, who accomplish many works of spirituality. In addition to them, there are innumerable other angels who are appointed to perform different tasks. Since they do so by His command, by doing these works of spirit, spirituality and the unseen (ghayb), they cannot be called partners of God.
9. Let us take an example from the physical world of what great work is accomplished by the sun in this universe. The entire system of this material world depends on the sun. If we suppose that there is a sun of its own kind in the world of religion, then it is obvious that he must be far more wonderful than the physical sun. But can any wise person say that the sun of the world of religion is God Himself or a partner of God? If the physical sun, despite being the fountainhead of immense light and physical powers cannot be a partner of God, then it should be known that the sun of the world of religion also cannot be called a partner of God.
But he can be the mazhar (place or person of manifestation) of His power, he can be called God's treasure and he can be the means of guidance. Thus it should be known that the Prophet and the Imam are the sun, namely, the light of the world of religion. Therefore, in order to obtain the light of guidance, it is permissible to have recourse to them and
invoke them for help. And there is no shirk in this. The sun of the world of religion has the Holy Spirit and the Perfect Intellect. He is appointed as the fountainhead of rectitude and guidance. In addition, God has granted him power and sovereignty. In that case, if we say: O sun of religion convey to us the light of religion, can this be shirk? If so, how and in what sense?
Wasitah (Intermediary) and Wasilah (Means):
Argument 2: In order to obtain guidance man is in need of a holy personality, because he himself cannot reach God directly. This clearly means that he personally is not able to hear the holy guidance of God. Or without any hesitation, one should say frankly that the ear of his heart cannot hear. And he who is deaf, as a result, also becomes dumb. Thus
how can such a person invoke God when he does not have the tongue which he needs to have for this purpose. It follows that he who has conveyed to him the holy guidance of God can also duly present for him in His presence his prayer and supplication. This is why it is commanded in the Holy Qur'an: "And if when they had done injustice to themselves, they had but come to you and asked God's forgiveness, and the Prophet had (also) asked forgiveness for them, surely, they would have found God Forgiving, Merciful" (4:64). This shows that whether we go to the
presence of the Prophet physically or have recourse to him spiritually, in any case, we have to implore him: O Messenger of God! We have come to your presence by the command of God, hold our hand and help us. The meanings in "Ya Ali madad" are similar and nothing more than this.
Because Mawla Ali Mushkil-kusha, the solver of difficulties, is the true successor of the Holy Prophet. According to the above mentioned verse, when God commanded the people to have recourse to the Prophet for
the forgiveness of their sins and ask for forgiveness through him, does this not establish the necessity of this means forever and should it not be living and present forever?
Means of God's Help:
Argument 3: God, Who is free from and above everything else, by His infinite mercy has created means and resources for all the works of religion and the world and in order to accomplish each and every work, has provided not only one but numerous means. When He grants something to His servants, He Himself does not come forward, nor does He give to someone by inviting him to Himself, but grants this gift through a means or an intermediary. Similarly, when He accepts something from His servants, He does so through an intermediary. And this is known only by the people of intellect. We will now discuss this matter further, keeping an important question in mind from a Qur'anic teaching: "(O God!) You alone we worship and from You alone we seek help." The question relating to this holy prayer is: Is such a pure help, which is sought from God, possible without any means or is it possible through the general principle of the religion of Islam? If the answer is that this seeking of help
is the same as that in Islam, then the practical form of it is mentioned in the Qur'an, in that the mu'min should seek help from God through the prayer of the Prophet (9:99) and through patience and prayers (2:153), so that He according to His law (sunnat) may help him through an angel (41:30-31), or Spirit (58:22), or Prophet (9:103) and Waliyy (=Imam, 5:55). This form of help has always been the custom of God, the Exalted.
It should be known that to worship God and seek help from Him through the means ordained by Him is pure tawhid (Oneness of God) and is not shirk at all. For these means or signs (sha'ir) belong only to God and not to anybody else, whilst shirk really means to make someone else a means
without His pleasure. One of the teachings of the Qur'an is: "Seek help through patience and prayer (salat)" (2:45). Now if a wise person reflects on this for a while, he will soon realise that the patience which is mentioned here is a human attribute, and means to bear hardship with determination and courage in a difficult task or in affliction and calamity. The importance of patience (together with prayer) is such that it is ordained as a means of seeking help from God. Therefore, is it shirk
that Divine help is sought through patience and prayer? In addition to the exoteric meaning of patience and prayer, they also have ta'wils. According to ta'wil, patience is the Holy Prophet and prayer or salat is his successor, namely Mawlana Ali. It is through them that Divine help should be sought and it has been commanded for us to do so. And this is the best way to seek Divine help.
Salawat (Blessings):
Argument 4: The Holy Qur'an says: "He it is Who sends blessings and His angels too, so that He may bring you forth from darknesses unto light" (33:43). Another verse: "And of the rustic Arabs of the desert there are those who believe in God and the Last Day and consider what they spend to be a means of approach to God and the blessings of the Messenger. Verily it shall be a means of approach for them; soon shall God admit them to His mercy" (9:99). In these two verses the concept of God's guidance and mercy is given so that mu'mins can understand how His
guidance and mercy is conveyed to them. When the method is such that in coming forth to the light from darknesses and in attaining closeness to God, the angels and the Messenger can help, then for guidance and mercy should not our belief, concept and knowledge have a yearning to have recourse to these means? And to those who are able to help, for they have been appointed by God in order to help, is it wrong to say to them: "Help us!"? Hallowed be God! It should be remembered that although externally the angel, the Prophet and the Imam are separate, internally (spiritually), the angels are not separate from the light of the Prophet and the Imam.
Help from the Holy Spirit:
Argument 5: You will come across numerous such verses in which it is mentioned that God helps His chosen servants through a special spirit of Him, particularly the verses: 2:87, 253; 5:110; 16:102; 58:22. In the first three verses is mentioned that God used to help Hazrat Isa through the
Holy Spirit, in the fourth is mentioned that the Holy Qur'an was revealed to the blessed heart of the Prophet through the Holy Spirit and in the fifth is mentioned that God helps His party, i.e. the true mu'mins, through a special spirit of Him. I think that sometimes questions are very useful in order to understand the subject better, so let us discuss this in the
form of questions and answers.
Question: Is it correct to hold the concept that the Holy Spirit or any other special spirit comes from the presence of God, without the mediation of the Holy Prophet and helps mu'mins, while the Prophet is God's mercy for the whole world?
Answer: No, it is not correct. Such a spirit comes through the Universal mercy, namely, the Prophet and through his prayer. Rather, a secret should be disclosed here that the Holy Prophet is the centre of God's mercy and that the angels of mercy are the rays of the light of his mercy. For the fountainhead of this light is not inanimate and irrational like that of the external and material sun. It has the Holy Spirit and the Perfect Intellect. When this light illumines or casts light in the heart of a mu'min, it has the particles of spirit and intellect. This fact or event is expressed in the language of tanzil (exoteric aspect of the Qur'an) that a mu'min or mu'mins were helped by a special spirit which was of God. In this book, wherever it is mentioned that the mu'mins were helped by the descent of the angels, it does not mean that this happens without or independently of the light of Prophethood and Imamat. It means that there is a great
centre of the unity of the angels and spirits, which is called
Nur-i Muhammadi or the Light of Muhammad (s.a.s.). And it is this light which has the rank of eminence of Divine closeness. Otherwise, God is free from the concept of time and space. Thus "wa-ayyadahum bi-rãhin minhu (and He helped them through a spirit of Him)" (58:22) means that
God helped them through the Light of Mustafa and Murtaza.
Help through Angels:
Argument 6: One of the teachings of the thirteenth rukã (section) of the sãrah of }l-i Imran is that God helped mu'mins through angels on the occasion of the battle of Badr. We should reflect on this event and conclude that had this spiritual help been a special attribute of God which
could not be through means other than Himself, or that it had been a special act of God in which nobody else had shared, then the angels would not have interfered and the Qur'an would not have mentioned that the mu'mins were helped through angels. Because angels are not God. And only God is the One Who is the Lord of the worlds. But what can be done about a person who pays no heed to reality. The same thing is mentioned at the end of the first ruku of the surah of Anfal (8) that during this battle, help and succour were given to the Muslims through the angels. One thing is common in both these two places and that is the
peace of heart of the group of Muslims, which was received on the one hand by the immediate victory through the help of the angels, and on the other, by knowing that there are also such miraculous means of spiritual help.
Angels as Helpers:
Argument 7: The verses (41:30-31) say: "Verily the angels descend on those who say: Our Lord is God, and then remain steadfast, saying: Do not fear, nor grieve, but hear good tidings of the Paradise which you are promised. We are your helpers in the life of the world and in the
Hereafter". These wisdom-filled verses reveal the reality that, by the
command of God, the angels help and support the mu'mins. For God is the Absolute Sovereign and to accomplish the affairs of the universe, He has created means and for every matter one or more means are provided. He only commands and all physical and spiritual means work. Thus, for spiritual and physical help also, He has created means and whatever help is received from them is called God's help. For the means of this help is indeed provided by Him.
Help through the Prayer of the Prophet:
Argument 8: The verse (9:103) says: "(O Prophet!) Take sadaqah from their wealth, whereby you may cleanse them and purify them and pray for them. Verily, your prayer is the means of peace (of heart) for them".
This verse reveals two great wisdoms. One wisdom is that, through the blessing of the Holy Prophet, people used to receive spiritual help in the form of peace of the heart. Because it is the peace of heart which is called help. The other wisdom is that whenever the angels descended to help the Muslims, they did so through the blessed prayer of the Holy Prophet. For, regarding the descent of the angels it is mentioned that it was to give peace to the mu'mins. And here it is mentioned that the source and means of the peace of heart is none other than the prayer of the Holy Prophet. Now it is clear from the meaning of this verse that the way the angels descended and the way the companions of the Holy Prophet received peace of heart by miraculous help, was all due to the blessing of the prayer of the Holy Prophet. For the source and means of every kind of true peace is the prayer of the Mercy for the worlds, i.e. the Holy Prophet.(See arguments 4,5,6). Thus it is evident that by the command of God, the fountainhead of the peace of heart and spiritual help is the Holy Prophet and after him, the true Imams from his pure
progeny hold the same position in their respective times.
Example of the Perfect Man:
Argument 9: The wisdom-filled verse (17:95) says: "Say: If there were in the earth angels walking in peace, We would surely have sent down an angel to them from heaven as a messenger". The allusions of this verse are that such Perfect Men also come to this world, who with respect to corporeality are human beings, but with respect to spirituality, are angels.
They themselves are at peace and by the command of God they also give peace to others. They are an intermediary and link between angels and human beings, so that they may help people by the mercies and blessings of God. And such a Perfect Man who is characterised by angelic attributes, is first and foremost the Holy Prophet and after him, the true Imams.
Help through the Prophet:
Argument 10: When the Holy Prophet, by the command of God, used to purify people (2:151), this means that he used to obliterate their sins. If that is the case, then can we not say in other words that he used to help them spiritually and used to help and support the mu'mins by conveying to them the peace of heart by his blessed prayer? Because the state of
the hearts of mu'mins which God calls peace, is peace in an absolute sense and in which is included every kind of help, namely, mental, external, ethical and spiritual. If we accept that the bounty of true religion is everlasting and therefore has to continue intact after the Holy Prophet, then this attribute has to be in his successor too, so that he may
continue to be the proof of the following verse: "Take sadaqah from their wealth, whereby purify and cleanse them (from their sins), and pray for them. Verily your prayer is the means of peace (of heart) for them" (9:103).
Nasir (Helper):
Argument 11: Some blessed names and titles of the Holy Prophet are such that from their significance and meanings, it becomes vividly clear that he was the protector, defender, supporter, helper and an example for his people. This is clear from his holy name "Nasir", which means helper and supporter and by which is meant the giver of spiritual and
luminous help. And in this there cannot be any surprise as he is the universal mercy of God for the people of the entire world. If someone thinks with his intellect, he will come to understand that mercy is not the name of only one favour, but includes all favours, including help, support, and protection. And the same perfect attributes belong to exalted Ali (a.s.) and the noble and holy Imams from his progeny. Therefore, if we say "Ya Ali madad" how can anyone say that we have said something against God's will? We have not said anything in this that is against God's will, rather, by saying this we have had recourse to that means which has
been appointed by God and His Messenger of mercy.
Hadi (Guide):
Argument 12: Everyone knows the clear reality that "Hadi" means "guide", that is, the one who shows the path. And by this is meant the one who guides the people on the path of religion, in which is included the concept of attachment, clinging to the skirt and also help. That is, sometimes a weak traveller needs his guide's help, i.e. the guide may hold
his hand to support him and sometimes the traveller needs to hold the skirt of his guide and walk with its support. Now even a small child can easily understand that the meaning of guide in this example is helper, because the guidance itself is the greatest help. Can anyone still say of the Imam, whose title is Guide of Religion (hadi-yi din) and who guides
mu'mins and leads them towards the desired destination, that there is no help and support in his work? We are firmly convinced that knowledge, wisdom, rectitude and guidance, in their true sense, are nothing but help. Therefore, not only is there no harm in it, but in fact there is great blessing in saying "Ya Ali madad".
Waliyy and Nasir (Guardian and Helper):
Argument 13: The verse (4:75) says: "Our Lord! get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper". It is clear that the gist of this sacred Qur'anic teaching is that the guardian and helper who is appointed by God Himself is true and can guard and help people. For God has also
granted him power to comply with and accomplish the task for which He has appointed him. Since such a person is the mazhar of the guardianship and help of God, no ordinary person can attain this exalted rank, except the Perfect Man who is the Holy Prophet and his true successor, the exalted Imam.
Supreme Names of God:
Argument 14: God says: "And to God belong the beautiful names (al-asma'u'l-husna), so call on Him by them" (7:180). The beautiful names are also mentioned in the Qur'an in verses (17:110; 20:8; 59:24). In Kawkab-i Durri (Chapter 3, manqabat 29), there is the blessed saying of Mawlana Ali (a.s): "I am the beautiful names by which God has commanded people to call on Him". For further information, refer to the Shii commentaries and other related works. We want to explain here some subtle points in that the above-mentioned verse implies that the beautiful and great names of God be recognised. Thus the custodian of ta'wil, Mawlana Ali (a.s.) has explained that he is the Supreme
Name of God. This means that first and foremost the Holy Prophet, then Mawlana Ali and the Imams from his progeny are the Supreme Name of God in their respective times. Thus considering them as the beautiful names of God, He should be called on by them so that He may listen to and accept our supplications.
Nasir-i Rasul (Helper of the Holy Prophet):
Argument 15: According to the report of Abu'l-Hamra', it is mentioned in Hilyatu'l-Awliya' that the Prophet said: "When I was carried by night to the heaven I saw written on the leg of the Throne : I (God) planted the paradise of Eden. Muhammad is the best of My creations. I helped him
through Ali." (Kawkab-i Durr§, Chapter 2, manqabat 53). The Qur'anic verse (17:80) shows that the above Hadith is an absolutely sound Had§th, and the verse is: "(The Prophet is told) And pray: O my Lord! Cause me to enter a goodly entrance and cause me to go out with a goodly exit. And
grant me from Your presence a powerful helper". (For further information see translation and footnote of Farman Ali).
Helper of Religion:
Argument 16: It is mentioned in Kawkab-i Durri (Chapter 2, manqabat 145) on the authority of Abã Dharr Ghifari, may God be pleased with him, that the Holy Prophet said: "Indeed, God has supported this religion through #Al§. And I am from him and about him is revealed the verse (11:17): "Is he then (like unto him) who has a clear proof from his
Lord...".
Witness of the Prophet:
Argument 17: The verse (13:43) says: "And those who disbelieve say: You are not the messenger sent (by God). Say (O Muhammad!): God is sufficient as witness between me and you, and he who has knowledge of the Book." And the other verse mentioned above (11:17) is: "Is he then (like unto him) who has a clear proof from his Lord, and a witness from Him". It is well known that these two verses are revealed about Mawlana Ali, that he was the second witness of the Holy Prophet's messengership and prophethood, whereas God is the first witness. He who is fortunate will reflect upon and understand the point about what is the meaning of becoming a witness of the prophethood of the Chief of Prophets. Hallowed be God! He has made Mawlana Ali (a.s.) master of the unbounded
treasure of spiritual secrets of the words shah§d and shahid (shahiid and shaahid both mean Present and Witness). The gist of these verses is that Mawlana Ali was aware of all the states of the Holy Prophet's rophethood, which is a magnificent world of knowledge, wisdom, rectitude and
guidance and secrets of spirituality and luminosity (and which comprised his spiritual and physical life). Otherwise, where God on the subliminity of luminosity has made Himself witness with respect to the secrets of
prophethood and the observations of Divine miracles, how was it possible to make a witness of an ordinary person who had not personally seen these events? Rather, the truth is that Muhammad (s.a.s.) and Ali (a.s.) are two physical figures of the same one holy light. And this purport is clear from "shahidun minhu (a witness from him)" in the abovementioned
verse. That is, Ali (a.s.) is the witness of the prophethood of the Holy Prophet in the sense that he is from his holy light, as the Prophet has said: "We (I and Ali) were in the presence of God in the form of a light.... Ali is from me and I am from Ali". (Yanab§u'l-Mawaddah, Chapter 1).
Help God!:
Argument 18: God says: "O you who believe! If you help God, He will help you and make firm your feet" (47:7). Several great wisdoms appear from this holy verse: The first wisdom is that the help is both most special as well as quite ordinary, therefore, after God we can seek help from
the Prophet and the Imam. Had it not been so, God would not have brought it to the generality and said: If you help God, He will help you. It is therefore clear that help is not a special word which is used only for God. The second wisdom is that as the Prophet and the Imam in their luminosity help mu'mins, similarly, it is incumbent upon mu'mins to help the Prophet and the Imam like the disciples of Hazrat Ali helped him (3:52). They will be rewarded for this help as if they have helped God, for God Himself is not in need of anyone's help. The third wisdom is that when you help the Vicegerent of God, you should know that you help God, and when he helps you, you should accept that this help is from God.
The fourth wisdom is that the exalted rank of the Prophet and the Imam does not diminish because of the help provided by mu'mins as there cannot be any doubt about His glory and majesty from the concept of helping Him. The fifth wisdom is that this command of God is not general
but it is special. Because in a general command, people are either frightened of Hell or given glad tidings of Paradise. But in this command it is not so, for in His infinite mercy, He has said this command as though He is favoured by us helping Him in one of His interrupted works. This is the final degree of the description of the importance and excellence of religious service and obedience. The sixth wisdom is that in this verse is mentioned the standard of ascent and descent. That is, if a mu'min cannot
improve in his intention, speech and action and cannot progress on the path of Islam and the spiritual path, and time and again takes false steps, then he should know that he does not help God, so God also does not help him and as a result his feet slip.
Ansar (Helpers):
Argument 19: Verse (3:52) says: "But when Isa became conscious of their disbelief, he said: Who will be my helpers unto God? The disciples said: We will be God's helpers." Another verse (61:14): "O you who believe! Be helpers of God, as Isa, son of Maryam, said to the disciples:
Who will be my helpers unto God? The disciples said: We are the helpers of God". The gist of these two verses is that those who wish to help God, should help the Prophet, and those who wish to help the Prophet should help the Imam of the time, so that they may receive the help of God, the Prophet and the Imam, in the form of external and internal guidance and as a result they will be the fountainhead of human powers and they will
be provided with the means of success in both worlds.
Help through Light:
Argument 20: Verse (57:13) says: "The day when the hypocritical men and hypocritical women will say to the believers: Wait for us that we may borrow (a little) light from your light. They will be told: Go back (to the initial history of the world) and (thence) seek the light". This wisdom-filled verse has many aspects from which appear the glimpses of manifold wisdoms. One of them is that one should go back through the path of history and recognise the true successor of the Prophet. This also means
that the light in whose illumination the mu'mins will traverse the distance of the path of the Hereafter or the spiritual path, will be the same light which used to be among them in this world. Therefore, the hypocrites will be told that if you want to walk like them in the illumination of the light, go back to the world and recognise it there. Another significant point
in it is: Do not the hypocrites at this place cry for guidance, support and help? And do they not receive this reply that today you will not receive any help from the light, because you did not attain help from it in the life of the world?
All Muslims:
Argument 21: How pleasant is the fact that all Muslims in addition to being united in the belief of tawh§d (Oneness of God) and nubuwwat (Prophethood) are also in a sense united in the wilayat of Ali. That is, in whatever degree it may be, Ali is definitely accepted as a guide and leader. When his guidance and leadership is universally accepted, then this guidance and leadership is to obtain his help and support. This means al-hamdu li'llah (Praise be to God) that all Muslims accept him as helper and supporter, even though they may not often say "Ya Ali madad". As we have explained many times in this book, he who is the guide is also the helper, because guidance is help and help is guidance, for they both have the same meaning.
By
Allamah Nasir al-Din Nasir Hunzai
Research Associate, University of Montreal
Translated from Urdu into English
by
Faquir Muhammed Hunzai
Rashida Noormohamed Hunzai
Edited by
Aziz Punja
Layout/Printing
Zahir Lalani
Published by
Khanah-i Hikmat/Idarah-i #Arif
Count Habib Punja
Dedication
This book has by the kindness of its author, Allamah Nasir al-Din Nasir Hunzai, been dedicated to the memory of Count Habib Punja, formerly of Dar-es-salaam, Tanzania, my late grandfather. That this book "Ya Ali Madad" should be dedicated to him is particularly poignant for me, because it was our custom as little children in the extended family that we lived in at the time, to run up to my grandparents whenever we saw them and wish them "Ya Ali madad". As far as I can recall my cousins and I reserved this form of greeting specially for them. My grandfather was a staunch and dedicated Ismaili who loved the Imam. May our prayers
for the blessings of Mawlana Ali give his soul peace.
By the grace of Mawla, this book is the first to be published by ARIF London. God willing, we will publish many more. It has been my great good fortune to have been able to associate myself with the dedicated mu'mins of ARIF London and to have experienced at first hand what can be accomplished by only a handful of the willing servants of Allah, Most Beneficent, Most Merciful. We seek His help for success in both the worlds.
Aziz Fatehali Habib Punja
*****
T A B L E O F C O N T E N T S
Meaning of Madad (Help) . . . . . . . . . . . . . . . . . . . . . . 1
Wasilah (Intermediary) and Wasilah (Means) . . . .. . . . 5
Means of God's Help . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Salawat (Blessings) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Help from the Holy Spirit . . . . . . . . . . . . . . . . . . . . . . 10
Help through Angels . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Angels as Helpers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Help through the Prayer of the Prophet . . . . . . . . . . . . 13
Example of the Perfect Man . . . . . . . . . . . . . . . . . . . . . 14
Help through the Prophet . . . . . . . . . . . . . . . . . . . . . . . 15
Nasir (Helper) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Hadi (Guide) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Waliyy and Nasir (Guardian and Helper) . . . . . . . . . . 18
Supreme Names of God . . . . . . . . . . . . . . . . . . . . . . . . 18
Nasir-i Rasul (Helper of the Holy Prophet) . . . . . . . . . 19
Helper of Religion . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Witness of the Prophet . . . . . . . . . . . . . . . . . . . . . . . . . 20
Help God! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
Ans~r (Helpers) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Help through Light . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
All Muslims . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
1
In the name of God, the Beneficent, the Merciful
Ya Ali Madad (O Ali Help!)
Meaning of Madad (Help):
Argument 1: It has been indicated throughout this book that real help to creatures comes from God, but it comes through the mediation of the Prophet and the Imam. There is also the help which should be offered by people to God, the Prophet and the Imam. This implies that the meaning of help depends on position and rank. That is to say that, God's help, the Prophet's help, the Imam's help and the help of people is not alike. Thus "Ya Ali madad" means "O Ali guide and help us on the straight path". Because here, by help is meant nothing but exoteric and esoteric guidance.
Despite this clarification of the meaning of "Ya Ali madad" if we are asked why we do not say "Ya Allah madad (O Allah help!)" and "Ya Rasul madad (O Prophet help!)" instead of "Ya Ali madad" then the answer is as follows:
1. Those who are convinced that the Prophet and the Imam are the living and speaking Supreme Names of God (7:80), believe that it is right to invoke God by a name which is Supreme and most dear to Him.
2. It is extremely important for the wise to note that God did not appoint any of His literal (zahiri) or verbal (harfi) names as His Vicegerent (Khalifah), or as the Prophet or as the Imam, or as the Teacher of the Heavenly Book, nor did He say that it is the fountainhead of the light of guidance, or the Rope of God. Thus it is evident that the real names of
God are the Prophet and the Imam of the time and therefore it is correct to have recourse to Him through them.
3. And why not, for even in the literal and verbal names of God, there is definitely light for mu'mins, but only when the Prophet and the Imam are pleased with them, otherwise it is not only difficult, but impossible to receive light from them. For instance, give a literal name of God to a non-Muslim and find out from the Qur'an if they will be able to attain any light from His name without first affirming the prophethood and messengership of the Holy Prophet Muhammad (s.a.s.). I am sure that you will receive a
negative answer from the Qur'an.
4. The Perfect Man who is God's Khalifah on earth and on His behalf, the light of guidance and the treasure of knowledge and wisdom, is the means and the intermediary between God and His creatures and is the guide and helper of people. It is inevitable then that people should have
recourse to him and invoke him for help. Because God Himself has appointed him for this purpose.
5. No Muslim can doubt the eminence, sanctity and excellence of the Glorious Qur'an. Therefore, it is right and permissible to respect and revere it. And this is also applicable to the Imam, and there is not an iota of shirk (association with God) in this. For to have recourse to God's
things is in fact to have recourse to God. How then can there
be any shirk in it?
6. According to one of the concepts of the recognition of God, it appears as if God is sitting on the Supreme Throne, which is borne by some great angels. Even if this is taken in a real rather than an allegorical sense, it means that those extremely powerful and great angels are not partners with God but are only His servants, in spite of the fact that the Divine Throne is borne by them.
7. There is also the concept of God's Pen and Tablet, who have accomplished all His work. But since they did all this by His command, they are not His partners, because God's own things cannot be called His partners.
8. God has His Archangels Jibrail, Mikail, Israfil and Izrail, who accomplish many works of spirituality. In addition to them, there are innumerable other angels who are appointed to perform different tasks. Since they do so by His command, by doing these works of spirit, spirituality and the unseen (ghayb), they cannot be called partners of God.
9. Let us take an example from the physical world of what great work is accomplished by the sun in this universe. The entire system of this material world depends on the sun. If we suppose that there is a sun of its own kind in the world of religion, then it is obvious that he must be far more wonderful than the physical sun. But can any wise person say that the sun of the world of religion is God Himself or a partner of God? If the physical sun, despite being the fountainhead of immense light and physical powers cannot be a partner of God, then it should be known that the sun of the world of religion also cannot be called a partner of God.
But he can be the mazhar (place or person of manifestation) of His power, he can be called God's treasure and he can be the means of guidance. Thus it should be known that the Prophet and the Imam are the sun, namely, the light of the world of religion. Therefore, in order to obtain the light of guidance, it is permissible to have recourse to them and
invoke them for help. And there is no shirk in this. The sun of the world of religion has the Holy Spirit and the Perfect Intellect. He is appointed as the fountainhead of rectitude and guidance. In addition, God has granted him power and sovereignty. In that case, if we say: O sun of religion convey to us the light of religion, can this be shirk? If so, how and in what sense?
Wasitah (Intermediary) and Wasilah (Means):
Argument 2: In order to obtain guidance man is in need of a holy personality, because he himself cannot reach God directly. This clearly means that he personally is not able to hear the holy guidance of God. Or without any hesitation, one should say frankly that the ear of his heart cannot hear. And he who is deaf, as a result, also becomes dumb. Thus
how can such a person invoke God when he does not have the tongue which he needs to have for this purpose. It follows that he who has conveyed to him the holy guidance of God can also duly present for him in His presence his prayer and supplication. This is why it is commanded in the Holy Qur'an: "And if when they had done injustice to themselves, they had but come to you and asked God's forgiveness, and the Prophet had (also) asked forgiveness for them, surely, they would have found God Forgiving, Merciful" (4:64). This shows that whether we go to the
presence of the Prophet physically or have recourse to him spiritually, in any case, we have to implore him: O Messenger of God! We have come to your presence by the command of God, hold our hand and help us. The meanings in "Ya Ali madad" are similar and nothing more than this.
Because Mawla Ali Mushkil-kusha, the solver of difficulties, is the true successor of the Holy Prophet. According to the above mentioned verse, when God commanded the people to have recourse to the Prophet for
the forgiveness of their sins and ask for forgiveness through him, does this not establish the necessity of this means forever and should it not be living and present forever?
Means of God's Help:
Argument 3: God, Who is free from and above everything else, by His infinite mercy has created means and resources for all the works of religion and the world and in order to accomplish each and every work, has provided not only one but numerous means. When He grants something to His servants, He Himself does not come forward, nor does He give to someone by inviting him to Himself, but grants this gift through a means or an intermediary. Similarly, when He accepts something from His servants, He does so through an intermediary. And this is known only by the people of intellect. We will now discuss this matter further, keeping an important question in mind from a Qur'anic teaching: "(O God!) You alone we worship and from You alone we seek help." The question relating to this holy prayer is: Is such a pure help, which is sought from God, possible without any means or is it possible through the general principle of the religion of Islam? If the answer is that this seeking of help
is the same as that in Islam, then the practical form of it is mentioned in the Qur'an, in that the mu'min should seek help from God through the prayer of the Prophet (9:99) and through patience and prayers (2:153), so that He according to His law (sunnat) may help him through an angel (41:30-31), or Spirit (58:22), or Prophet (9:103) and Waliyy (=Imam, 5:55). This form of help has always been the custom of God, the Exalted.
It should be known that to worship God and seek help from Him through the means ordained by Him is pure tawhid (Oneness of God) and is not shirk at all. For these means or signs (sha'ir) belong only to God and not to anybody else, whilst shirk really means to make someone else a means
without His pleasure. One of the teachings of the Qur'an is: "Seek help through patience and prayer (salat)" (2:45). Now if a wise person reflects on this for a while, he will soon realise that the patience which is mentioned here is a human attribute, and means to bear hardship with determination and courage in a difficult task or in affliction and calamity. The importance of patience (together with prayer) is such that it is ordained as a means of seeking help from God. Therefore, is it shirk
that Divine help is sought through patience and prayer? In addition to the exoteric meaning of patience and prayer, they also have ta'wils. According to ta'wil, patience is the Holy Prophet and prayer or salat is his successor, namely Mawlana Ali. It is through them that Divine help should be sought and it has been commanded for us to do so. And this is the best way to seek Divine help.
Salawat (Blessings):
Argument 4: The Holy Qur'an says: "He it is Who sends blessings and His angels too, so that He may bring you forth from darknesses unto light" (33:43). Another verse: "And of the rustic Arabs of the desert there are those who believe in God and the Last Day and consider what they spend to be a means of approach to God and the blessings of the Messenger. Verily it shall be a means of approach for them; soon shall God admit them to His mercy" (9:99). In these two verses the concept of God's guidance and mercy is given so that mu'mins can understand how His
guidance and mercy is conveyed to them. When the method is such that in coming forth to the light from darknesses and in attaining closeness to God, the angels and the Messenger can help, then for guidance and mercy should not our belief, concept and knowledge have a yearning to have recourse to these means? And to those who are able to help, for they have been appointed by God in order to help, is it wrong to say to them: "Help us!"? Hallowed be God! It should be remembered that although externally the angel, the Prophet and the Imam are separate, internally (spiritually), the angels are not separate from the light of the Prophet and the Imam.
Help from the Holy Spirit:
Argument 5: You will come across numerous such verses in which it is mentioned that God helps His chosen servants through a special spirit of Him, particularly the verses: 2:87, 253; 5:110; 16:102; 58:22. In the first three verses is mentioned that God used to help Hazrat Isa through the
Holy Spirit, in the fourth is mentioned that the Holy Qur'an was revealed to the blessed heart of the Prophet through the Holy Spirit and in the fifth is mentioned that God helps His party, i.e. the true mu'mins, through a special spirit of Him. I think that sometimes questions are very useful in order to understand the subject better, so let us discuss this in the
form of questions and answers.
Question: Is it correct to hold the concept that the Holy Spirit or any other special spirit comes from the presence of God, without the mediation of the Holy Prophet and helps mu'mins, while the Prophet is God's mercy for the whole world?
Answer: No, it is not correct. Such a spirit comes through the Universal mercy, namely, the Prophet and through his prayer. Rather, a secret should be disclosed here that the Holy Prophet is the centre of God's mercy and that the angels of mercy are the rays of the light of his mercy. For the fountainhead of this light is not inanimate and irrational like that of the external and material sun. It has the Holy Spirit and the Perfect Intellect. When this light illumines or casts light in the heart of a mu'min, it has the particles of spirit and intellect. This fact or event is expressed in the language of tanzil (exoteric aspect of the Qur'an) that a mu'min or mu'mins were helped by a special spirit which was of God. In this book, wherever it is mentioned that the mu'mins were helped by the descent of the angels, it does not mean that this happens without or independently of the light of Prophethood and Imamat. It means that there is a great
centre of the unity of the angels and spirits, which is called
Nur-i Muhammadi or the Light of Muhammad (s.a.s.). And it is this light which has the rank of eminence of Divine closeness. Otherwise, God is free from the concept of time and space. Thus "wa-ayyadahum bi-rãhin minhu (and He helped them through a spirit of Him)" (58:22) means that
God helped them through the Light of Mustafa and Murtaza.
Help through Angels:
Argument 6: One of the teachings of the thirteenth rukã (section) of the sãrah of }l-i Imran is that God helped mu'mins through angels on the occasion of the battle of Badr. We should reflect on this event and conclude that had this spiritual help been a special attribute of God which
could not be through means other than Himself, or that it had been a special act of God in which nobody else had shared, then the angels would not have interfered and the Qur'an would not have mentioned that the mu'mins were helped through angels. Because angels are not God. And only God is the One Who is the Lord of the worlds. But what can be done about a person who pays no heed to reality. The same thing is mentioned at the end of the first ruku of the surah of Anfal (8) that during this battle, help and succour were given to the Muslims through the angels. One thing is common in both these two places and that is the
peace of heart of the group of Muslims, which was received on the one hand by the immediate victory through the help of the angels, and on the other, by knowing that there are also such miraculous means of spiritual help.
Angels as Helpers:
Argument 7: The verses (41:30-31) say: "Verily the angels descend on those who say: Our Lord is God, and then remain steadfast, saying: Do not fear, nor grieve, but hear good tidings of the Paradise which you are promised. We are your helpers in the life of the world and in the
Hereafter". These wisdom-filled verses reveal the reality that, by the
command of God, the angels help and support the mu'mins. For God is the Absolute Sovereign and to accomplish the affairs of the universe, He has created means and for every matter one or more means are provided. He only commands and all physical and spiritual means work. Thus, for spiritual and physical help also, He has created means and whatever help is received from them is called God's help. For the means of this help is indeed provided by Him.
Help through the Prayer of the Prophet:
Argument 8: The verse (9:103) says: "(O Prophet!) Take sadaqah from their wealth, whereby you may cleanse them and purify them and pray for them. Verily, your prayer is the means of peace (of heart) for them".
This verse reveals two great wisdoms. One wisdom is that, through the blessing of the Holy Prophet, people used to receive spiritual help in the form of peace of the heart. Because it is the peace of heart which is called help. The other wisdom is that whenever the angels descended to help the Muslims, they did so through the blessed prayer of the Holy Prophet. For, regarding the descent of the angels it is mentioned that it was to give peace to the mu'mins. And here it is mentioned that the source and means of the peace of heart is none other than the prayer of the Holy Prophet. Now it is clear from the meaning of this verse that the way the angels descended and the way the companions of the Holy Prophet received peace of heart by miraculous help, was all due to the blessing of the prayer of the Holy Prophet. For the source and means of every kind of true peace is the prayer of the Mercy for the worlds, i.e. the Holy Prophet.(See arguments 4,5,6). Thus it is evident that by the command of God, the fountainhead of the peace of heart and spiritual help is the Holy Prophet and after him, the true Imams from his pure
progeny hold the same position in their respective times.
Example of the Perfect Man:
Argument 9: The wisdom-filled verse (17:95) says: "Say: If there were in the earth angels walking in peace, We would surely have sent down an angel to them from heaven as a messenger". The allusions of this verse are that such Perfect Men also come to this world, who with respect to corporeality are human beings, but with respect to spirituality, are angels.
They themselves are at peace and by the command of God they also give peace to others. They are an intermediary and link between angels and human beings, so that they may help people by the mercies and blessings of God. And such a Perfect Man who is characterised by angelic attributes, is first and foremost the Holy Prophet and after him, the true Imams.
Help through the Prophet:
Argument 10: When the Holy Prophet, by the command of God, used to purify people (2:151), this means that he used to obliterate their sins. If that is the case, then can we not say in other words that he used to help them spiritually and used to help and support the mu'mins by conveying to them the peace of heart by his blessed prayer? Because the state of
the hearts of mu'mins which God calls peace, is peace in an absolute sense and in which is included every kind of help, namely, mental, external, ethical and spiritual. If we accept that the bounty of true religion is everlasting and therefore has to continue intact after the Holy Prophet, then this attribute has to be in his successor too, so that he may
continue to be the proof of the following verse: "Take sadaqah from their wealth, whereby purify and cleanse them (from their sins), and pray for them. Verily your prayer is the means of peace (of heart) for them" (9:103).
Nasir (Helper):
Argument 11: Some blessed names and titles of the Holy Prophet are such that from their significance and meanings, it becomes vividly clear that he was the protector, defender, supporter, helper and an example for his people. This is clear from his holy name "Nasir", which means helper and supporter and by which is meant the giver of spiritual and
luminous help. And in this there cannot be any surprise as he is the universal mercy of God for the people of the entire world. If someone thinks with his intellect, he will come to understand that mercy is not the name of only one favour, but includes all favours, including help, support, and protection. And the same perfect attributes belong to exalted Ali (a.s.) and the noble and holy Imams from his progeny. Therefore, if we say "Ya Ali madad" how can anyone say that we have said something against God's will? We have not said anything in this that is against God's will, rather, by saying this we have had recourse to that means which has
been appointed by God and His Messenger of mercy.
Hadi (Guide):
Argument 12: Everyone knows the clear reality that "Hadi" means "guide", that is, the one who shows the path. And by this is meant the one who guides the people on the path of religion, in which is included the concept of attachment, clinging to the skirt and also help. That is, sometimes a weak traveller needs his guide's help, i.e. the guide may hold
his hand to support him and sometimes the traveller needs to hold the skirt of his guide and walk with its support. Now even a small child can easily understand that the meaning of guide in this example is helper, because the guidance itself is the greatest help. Can anyone still say of the Imam, whose title is Guide of Religion (hadi-yi din) and who guides
mu'mins and leads them towards the desired destination, that there is no help and support in his work? We are firmly convinced that knowledge, wisdom, rectitude and guidance, in their true sense, are nothing but help. Therefore, not only is there no harm in it, but in fact there is great blessing in saying "Ya Ali madad".
Waliyy and Nasir (Guardian and Helper):
Argument 13: The verse (4:75) says: "Our Lord! get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper". It is clear that the gist of this sacred Qur'anic teaching is that the guardian and helper who is appointed by God Himself is true and can guard and help people. For God has also
granted him power to comply with and accomplish the task for which He has appointed him. Since such a person is the mazhar of the guardianship and help of God, no ordinary person can attain this exalted rank, except the Perfect Man who is the Holy Prophet and his true successor, the exalted Imam.
Supreme Names of God:
Argument 14: God says: "And to God belong the beautiful names (al-asma'u'l-husna), so call on Him by them" (7:180). The beautiful names are also mentioned in the Qur'an in verses (17:110; 20:8; 59:24). In Kawkab-i Durri (Chapter 3, manqabat 29), there is the blessed saying of Mawlana Ali (a.s): "I am the beautiful names by which God has commanded people to call on Him". For further information, refer to the Shii commentaries and other related works. We want to explain here some subtle points in that the above-mentioned verse implies that the beautiful and great names of God be recognised. Thus the custodian of ta'wil, Mawlana Ali (a.s.) has explained that he is the Supreme
Name of God. This means that first and foremost the Holy Prophet, then Mawlana Ali and the Imams from his progeny are the Supreme Name of God in their respective times. Thus considering them as the beautiful names of God, He should be called on by them so that He may listen to and accept our supplications.
Nasir-i Rasul (Helper of the Holy Prophet):
Argument 15: According to the report of Abu'l-Hamra', it is mentioned in Hilyatu'l-Awliya' that the Prophet said: "When I was carried by night to the heaven I saw written on the leg of the Throne : I (God) planted the paradise of Eden. Muhammad is the best of My creations. I helped him
through Ali." (Kawkab-i Durr§, Chapter 2, manqabat 53). The Qur'anic verse (17:80) shows that the above Hadith is an absolutely sound Had§th, and the verse is: "(The Prophet is told) And pray: O my Lord! Cause me to enter a goodly entrance and cause me to go out with a goodly exit. And
grant me from Your presence a powerful helper". (For further information see translation and footnote of Farman Ali).
Helper of Religion:
Argument 16: It is mentioned in Kawkab-i Durri (Chapter 2, manqabat 145) on the authority of Abã Dharr Ghifari, may God be pleased with him, that the Holy Prophet said: "Indeed, God has supported this religion through #Al§. And I am from him and about him is revealed the verse (11:17): "Is he then (like unto him) who has a clear proof from his
Lord...".
Witness of the Prophet:
Argument 17: The verse (13:43) says: "And those who disbelieve say: You are not the messenger sent (by God). Say (O Muhammad!): God is sufficient as witness between me and you, and he who has knowledge of the Book." And the other verse mentioned above (11:17) is: "Is he then (like unto him) who has a clear proof from his Lord, and a witness from Him". It is well known that these two verses are revealed about Mawlana Ali, that he was the second witness of the Holy Prophet's messengership and prophethood, whereas God is the first witness. He who is fortunate will reflect upon and understand the point about what is the meaning of becoming a witness of the prophethood of the Chief of Prophets. Hallowed be God! He has made Mawlana Ali (a.s.) master of the unbounded
treasure of spiritual secrets of the words shah§d and shahid (shahiid and shaahid both mean Present and Witness). The gist of these verses is that Mawlana Ali was aware of all the states of the Holy Prophet's rophethood, which is a magnificent world of knowledge, wisdom, rectitude and
guidance and secrets of spirituality and luminosity (and which comprised his spiritual and physical life). Otherwise, where God on the subliminity of luminosity has made Himself witness with respect to the secrets of
prophethood and the observations of Divine miracles, how was it possible to make a witness of an ordinary person who had not personally seen these events? Rather, the truth is that Muhammad (s.a.s.) and Ali (a.s.) are two physical figures of the same one holy light. And this purport is clear from "shahidun minhu (a witness from him)" in the abovementioned
verse. That is, Ali (a.s.) is the witness of the prophethood of the Holy Prophet in the sense that he is from his holy light, as the Prophet has said: "We (I and Ali) were in the presence of God in the form of a light.... Ali is from me and I am from Ali". (Yanab§u'l-Mawaddah, Chapter 1).
Help God!:
Argument 18: God says: "O you who believe! If you help God, He will help you and make firm your feet" (47:7). Several great wisdoms appear from this holy verse: The first wisdom is that the help is both most special as well as quite ordinary, therefore, after God we can seek help from
the Prophet and the Imam. Had it not been so, God would not have brought it to the generality and said: If you help God, He will help you. It is therefore clear that help is not a special word which is used only for God. The second wisdom is that as the Prophet and the Imam in their luminosity help mu'mins, similarly, it is incumbent upon mu'mins to help the Prophet and the Imam like the disciples of Hazrat Ali helped him (3:52). They will be rewarded for this help as if they have helped God, for God Himself is not in need of anyone's help. The third wisdom is that when you help the Vicegerent of God, you should know that you help God, and when he helps you, you should accept that this help is from God.
The fourth wisdom is that the exalted rank of the Prophet and the Imam does not diminish because of the help provided by mu'mins as there cannot be any doubt about His glory and majesty from the concept of helping Him. The fifth wisdom is that this command of God is not general
but it is special. Because in a general command, people are either frightened of Hell or given glad tidings of Paradise. But in this command it is not so, for in His infinite mercy, He has said this command as though He is favoured by us helping Him in one of His interrupted works. This is the final degree of the description of the importance and excellence of religious service and obedience. The sixth wisdom is that in this verse is mentioned the standard of ascent and descent. That is, if a mu'min cannot
improve in his intention, speech and action and cannot progress on the path of Islam and the spiritual path, and time and again takes false steps, then he should know that he does not help God, so God also does not help him and as a result his feet slip.
Ansar (Helpers):
Argument 19: Verse (3:52) says: "But when Isa became conscious of their disbelief, he said: Who will be my helpers unto God? The disciples said: We will be God's helpers." Another verse (61:14): "O you who believe! Be helpers of God, as Isa, son of Maryam, said to the disciples:
Who will be my helpers unto God? The disciples said: We are the helpers of God". The gist of these two verses is that those who wish to help God, should help the Prophet, and those who wish to help the Prophet should help the Imam of the time, so that they may receive the help of God, the Prophet and the Imam, in the form of external and internal guidance and as a result they will be the fountainhead of human powers and they will
be provided with the means of success in both worlds.
Help through Light:
Argument 20: Verse (57:13) says: "The day when the hypocritical men and hypocritical women will say to the believers: Wait for us that we may borrow (a little) light from your light. They will be told: Go back (to the initial history of the world) and (thence) seek the light". This wisdom-filled verse has many aspects from which appear the glimpses of manifold wisdoms. One of them is that one should go back through the path of history and recognise the true successor of the Prophet. This also means
that the light in whose illumination the mu'mins will traverse the distance of the path of the Hereafter or the spiritual path, will be the same light which used to be among them in this world. Therefore, the hypocrites will be told that if you want to walk like them in the illumination of the light, go back to the world and recognise it there. Another significant point
in it is: Do not the hypocrites at this place cry for guidance, support and help? And do they not receive this reply that today you will not receive any help from the light, because you did not attain help from it in the life of the world?
All Muslims:
Argument 21: How pleasant is the fact that all Muslims in addition to being united in the belief of tawh§d (Oneness of God) and nubuwwat (Prophethood) are also in a sense united in the wilayat of Ali. That is, in whatever degree it may be, Ali is definitely accepted as a guide and leader. When his guidance and leadership is universally accepted, then this guidance and leadership is to obtain his help and support. This means al-hamdu li'llah (Praise be to God) that all Muslims accept him as helper and supporter, even though they may not often say "Ya Ali madad". As we have explained many times in this book, he who is the guide is also the helper, because guidance is help and help is guidance, for they both have the same meaning.
Significance of Ya Ali Madad
This is brought to the notice of Ismailis that publications of Nasiruddin Hunzai have been banned by Ismaili Regional Council Gilgit and Ismaili Tariqah and Religious Education Board (ITREP) Giligt on the grounds of an FIR lodged against him and his cult by Jamat-e-Islami of Kashrote Gilgit on his blasphemic stuff found in his publications. A shop owned by him in Jamat Khana Bazar Gilgit has also been sealed by the local administration. This cult has declared that noor-e-Imamat has been converted to Prince Aly Salman Khan instead of Prince Karim Aga Khan Imam of the Time, because of mistake of Imam Sultan Muhammad Shah (48th Imam). This person has formed an organisation called "Khanai Hikmat and Idarai Arif" in place of ITREB. Now it is up to Ismailis to follow Imam of the Time and His Imamati organisations or Nasir Hunzai.
Beautiful rendition (at least by sound and music) by Abida Parveen at:
http://www.youtube.com/watch?v=7PpNaKVyQnc
http://www.youtube.com/watch?v=7PpNaKVyQnc
" LA FATA ILLA ALY...LA SAIFA ILLA ZULFIKAR.." - understand the
philosophy behind this expression as there is no hero except Aly and the historians are saying this - not me !....first and foremost Hazrat Ali had "Alquabs" - not only was he "Murtaza" but also "Amir ul Momineen" and "Imam al Muttaqueen"........
Not only was he from an illustrious and noble clan but the greatest warrior and marshall of his time...a moralist and a great teacher....and Ali's sword was the help that Islam received during its early days of struggle and in its wars of self-defence.
For Islam he was the first line of defence.Go and read the narrations of the battles he fought for Islam and especially Bader; Ohad; and Khyber.
Ali was the beau ideal of chivalry and personification of gallantry, bravery and generosity and so the greeting "YA ALI MADAD" captures these attributes and serves as a reminder of the attributes of the bold champion of Islam and his courage....this greeting serves also as a reminder to the Momineen to fight only for God, Truth and Justice and not act like mercenaries (that we see nowadays everywhere) who plunder
and kill for wealth and power and political inclinations and then use the name of Religion as a justification like scoundrels....
Hazrat Ali's direction is clear - not to be injurious and harmful to mankind.....in today's turbulent world, it is necessary to not only send the "greetings of peace and of brotherhood but also remind each other of the high morals and ethics of the Commander to each other"
His battles carry with him chronicles of his bravery, courage and chivalry and even the enemies sang songs of Hazrat Ali's valour and gallantry....so what is wrong if his followers do this too?
In the battle of Ohad the enemies had seriously wounded the Prophet (peace be on him)- I will not go into details - please read for yourselves and see how Ali fought relentlessly against all odds to not only save the Prophet's life but gain victory in the end and in this battle Ali killed many famous warriors of arabia who were enemies of the Prophet.
It is reported in the history books that even Angel Gabriel was loud in the praise of Ali and said: "there is no braver youth than Ali and no better sword than his "Zulfikar" and you can read about this battle more in details either in (a) Waquadi's history of Prophets (b)Tabaree's history.
And then read the history of the battle of the clans(Ahzab) or battle of the moat or ditch.....the giant Omer was killed by Ali in the end as all others had failed or were afraid....Omer's sister even had paid tribute to this great warrior of Islam....Ali had demorlized the enemies
that they went back humiliated ....and you can read the details in (a) Shah Waiullah Dehlavi's izabuth ul khifa (b) kamil ibne asi'r - history Vol 11 (c) Seyoothee's Durray Munshoor or (d) Tabaree's history.
It is clear from all these narrations which we have read that even the prophet sought Hazrat Ali's help during the battles he fought for Islam...so why cannot a follower of Ali do so?....and for more details on the battle of Khyber and how the brave Ali took the enemies by storm, read (a) Moarej un Naboovath - vol 1v - page 216 (b)Almanquibe
of Akthab e kharzami (c) Ibne Hasham's seerut page 187...
There is a very famous hadith of the Prophet (peace be on him) also you will find when you read "Moarej un Naboovath" (page 216) and this hadith was what the prophet had said soon after the battle of Khyber in regards to Hazrat Ali..
"The victory Ali brought enabled the Muslims to come for Hajj and Umra and finally take control of the city of Mecca from the infidels and the hypocrites..."
The greeting is just wonderful and there is no "Bida" ...
philosophy behind this expression as there is no hero except Aly and the historians are saying this - not me !....first and foremost Hazrat Ali had "Alquabs" - not only was he "Murtaza" but also "Amir ul Momineen" and "Imam al Muttaqueen"........
Not only was he from an illustrious and noble clan but the greatest warrior and marshall of his time...a moralist and a great teacher....and Ali's sword was the help that Islam received during its early days of struggle and in its wars of self-defence.
For Islam he was the first line of defence.Go and read the narrations of the battles he fought for Islam and especially Bader; Ohad; and Khyber.
Ali was the beau ideal of chivalry and personification of gallantry, bravery and generosity and so the greeting "YA ALI MADAD" captures these attributes and serves as a reminder of the attributes of the bold champion of Islam and his courage....this greeting serves also as a reminder to the Momineen to fight only for God, Truth and Justice and not act like mercenaries (that we see nowadays everywhere) who plunder
and kill for wealth and power and political inclinations and then use the name of Religion as a justification like scoundrels....
Hazrat Ali's direction is clear - not to be injurious and harmful to mankind.....in today's turbulent world, it is necessary to not only send the "greetings of peace and of brotherhood but also remind each other of the high morals and ethics of the Commander to each other"
His battles carry with him chronicles of his bravery, courage and chivalry and even the enemies sang songs of Hazrat Ali's valour and gallantry....so what is wrong if his followers do this too?
In the battle of Ohad the enemies had seriously wounded the Prophet (peace be on him)- I will not go into details - please read for yourselves and see how Ali fought relentlessly against all odds to not only save the Prophet's life but gain victory in the end and in this battle Ali killed many famous warriors of arabia who were enemies of the Prophet.
It is reported in the history books that even Angel Gabriel was loud in the praise of Ali and said: "there is no braver youth than Ali and no better sword than his "Zulfikar" and you can read about this battle more in details either in (a) Waquadi's history of Prophets (b)Tabaree's history.
And then read the history of the battle of the clans(Ahzab) or battle of the moat or ditch.....the giant Omer was killed by Ali in the end as all others had failed or were afraid....Omer's sister even had paid tribute to this great warrior of Islam....Ali had demorlized the enemies
that they went back humiliated ....and you can read the details in (a) Shah Waiullah Dehlavi's izabuth ul khifa (b) kamil ibne asi'r - history Vol 11 (c) Seyoothee's Durray Munshoor or (d) Tabaree's history.
It is clear from all these narrations which we have read that even the prophet sought Hazrat Ali's help during the battles he fought for Islam...so why cannot a follower of Ali do so?....and for more details on the battle of Khyber and how the brave Ali took the enemies by storm, read (a) Moarej un Naboovath - vol 1v - page 216 (b)Almanquibe
of Akthab e kharzami (c) Ibne Hasham's seerut page 187...
There is a very famous hadith of the Prophet (peace be on him) also you will find when you read "Moarej un Naboovath" (page 216) and this hadith was what the prophet had said soon after the battle of Khyber in regards to Hazrat Ali..
"The victory Ali brought enabled the Muslims to come for Hajj and Umra and finally take control of the city of Mecca from the infidels and the hypocrites..."
The greeting is just wonderful and there is no "Bida" ...
Encyclopaedia of Ismailism by Mumtaz Ali Tajddin:
The aslam alaikum was a common phrase of salutation in the period of the Prophet. Imam Hussain once said, "Seventy rewards are the share of the one who initiates a greeting, and only one reward belongs to the one who returns the greeting" (Bihar al-Anwar, 78:120). Soon after the battle of Siffin, the Shi'ite became the target of hostility and were persecuted by the Umayyads. The Imams had no option but to impart them the doctrine of taqiya to avoid the danger of being killed. In the period of Imam Muhammad al-Bakir, the Shi'ites, residing far from Medina could hardly recognized their fellow followers. Thus, as a mark of recognition, Imam Jafar Sadik said, "Our followers possess a light on their foreheads by which they are easily recognized by the people of the world and if they greet each other, they should kiss each other's forehead" (Bihar al-Anwar 10:144). The kissing of forehead became a mark of recognizing each other, and an addition in the usual manner of wishing salam. During the period of dawr-i satr, the Ismailis were scattered and lived in different garbs inside and outside the territories of Arabia. It is known that the Ismailis living in the villages of Iran uttered salam and raised their right hands' palms to recognize their fellow followers.
The fragments of the tradition indicate that the Ismaili pilgrims took tremendous difficulties in the perilous and tedious journey from India to Iran to see the Imams during post-Alamut period. They scarcely recognized one another on the route, because the Bakhtiyari tribesmen committed banditry on the roads, terrorizing the highways. The pilgrims were plundered and killed, therefore, none dared to disclose the identity. It infers from an old manuscripts of Bawa Sher Muhammad of Bombay, which was copied by Zainal Khanu, the daughter of Janat Ali Muhammad Ali on August 13, 1920, dealing with the old account of the Bawa family and their services in post-Alamut period that Pir Dadu (d. 1005/1596) had introduced the tradition of applying secret codes for the Ismaili pilgrims. Thus, a secret travel-code was also introduced for security purpose. When one traveled towards Iran, and found any stranger on the route, he slowly uttered Hai Zinda. If unresponsive to the call, he presumed that the stranger was not an Ismaili. If responded with an equal return of Hai Zinda, it was meant that he was too an Ismaili traveling to Iran, but misguided on route, and then both trekked together. If responded in return with the utterance of Qaim Paya, it was conceived that the person was an Ismaili, returning to homeland after making pilgrimage of the dharkhana. Thus, one who going to Iran uttered Hai Zinda, and Qaim Paya by the returning one.
The Hai Zinda and Qaim Paya were not familiar phrases among the Arabic and Persian speaking followers, therefore, they used the phrase Ya Ali Madad instead of Hai Zinda and Mawla Ali Madad in place of Qaim Paya. The Indian pilgrims also followed it. It implies that the term Mawla was in the travel-code for one who beheld the Mawla (Imam). This travel-code proved an ideal weapon to scatter the clouds of persecution. It must be known that the term Madat'i Ali was the first phrase of the 18th part of an old prayer. The word Madat'i Ali was a corrupted form of Madad'i Ali, which was prevalent mostly in Kutchh. Gradually, the terms Ya Ali Madad and Mawla Ali Madad became a salutation in the Ismaili circles in India, Iran, Afghanistan, Syria and Central Asia. In the manuscripts of the ginans of 17th century, the practice of writing Ya Ali Madad in the beginning also became vogue. The Ismailis of China use to utter Ya Ali Madad by putting their hands on their knees. When the guest departs, they utter Khuda Hafiz by putting their hands on their knees in the same manner.
The phrase Ya Ali Madad means may Ali help (you), and the responder utters Mawla Ali Madad means may Mawla Ali help (you too). It is in the same manner when one speaks have a nice day and the responder utters you too. It main feature is that the responder includes the word Mawla in addition. It implies that he confesses the authority, superiority and guardianship of Mawla Ali. The Ismailis only apply this salutation among themselves, but utter the usual phrase of salam before other Muslims.
The Koran says, "Seek help through patience and prayer" (2:45). It implies that the patience and prayer are the sources to seek the Divine help. The Koran further says, "Our Lord! Get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper" (4:75). Hence, the Ismailis seek the Divine help through the channel of Ali, who is present in the world as an Imam.
The Koran says, "And to God belong the beautiful names, so call on Him by them" (7:180). In its interpretation, Ali bin Abu Talib said, "I am the beautiful name by which God has commanded people to call on Him." (Kawkab-i Durri, 3:29). According to the report of Abul Hamra, it is mentioned in Hilyatul Awliya that the Prophet said, "When I was carried by night to the heaven, I saw written on the leg of the Throne: I (God) planted the paradise of Eden. Muhammad is the best of My creation. I helped him through Ali" (Ibid. 2:53). It is further mentioned on the authority of Abu Dhar Ghafari that the Prophet said, "Indeed God has given power to this religion through Ali, and I am from him and about him is revealed in the verse (11:17), "Is he then (like unto him) who has a clear proof from his Lord" (Ibid. 2:145).
In sum, the Shi'ite sects believe that the Divine help can be sought through the agency of the Imamate, which is apparent in the world in the progeny of the Prophet.
The aslam alaikum was a common phrase of salutation in the period of the Prophet. Imam Hussain once said, "Seventy rewards are the share of the one who initiates a greeting, and only one reward belongs to the one who returns the greeting" (Bihar al-Anwar, 78:120). Soon after the battle of Siffin, the Shi'ite became the target of hostility and were persecuted by the Umayyads. The Imams had no option but to impart them the doctrine of taqiya to avoid the danger of being killed. In the period of Imam Muhammad al-Bakir, the Shi'ites, residing far from Medina could hardly recognized their fellow followers. Thus, as a mark of recognition, Imam Jafar Sadik said, "Our followers possess a light on their foreheads by which they are easily recognized by the people of the world and if they greet each other, they should kiss each other's forehead" (Bihar al-Anwar 10:144). The kissing of forehead became a mark of recognizing each other, and an addition in the usual manner of wishing salam. During the period of dawr-i satr, the Ismailis were scattered and lived in different garbs inside and outside the territories of Arabia. It is known that the Ismailis living in the villages of Iran uttered salam and raised their right hands' palms to recognize their fellow followers.
The fragments of the tradition indicate that the Ismaili pilgrims took tremendous difficulties in the perilous and tedious journey from India to Iran to see the Imams during post-Alamut period. They scarcely recognized one another on the route, because the Bakhtiyari tribesmen committed banditry on the roads, terrorizing the highways. The pilgrims were plundered and killed, therefore, none dared to disclose the identity. It infers from an old manuscripts of Bawa Sher Muhammad of Bombay, which was copied by Zainal Khanu, the daughter of Janat Ali Muhammad Ali on August 13, 1920, dealing with the old account of the Bawa family and their services in post-Alamut period that Pir Dadu (d. 1005/1596) had introduced the tradition of applying secret codes for the Ismaili pilgrims. Thus, a secret travel-code was also introduced for security purpose. When one traveled towards Iran, and found any stranger on the route, he slowly uttered Hai Zinda. If unresponsive to the call, he presumed that the stranger was not an Ismaili. If responded with an equal return of Hai Zinda, it was meant that he was too an Ismaili traveling to Iran, but misguided on route, and then both trekked together. If responded in return with the utterance of Qaim Paya, it was conceived that the person was an Ismaili, returning to homeland after making pilgrimage of the dharkhana. Thus, one who going to Iran uttered Hai Zinda, and Qaim Paya by the returning one.
The Hai Zinda and Qaim Paya were not familiar phrases among the Arabic and Persian speaking followers, therefore, they used the phrase Ya Ali Madad instead of Hai Zinda and Mawla Ali Madad in place of Qaim Paya. The Indian pilgrims also followed it. It implies that the term Mawla was in the travel-code for one who beheld the Mawla (Imam). This travel-code proved an ideal weapon to scatter the clouds of persecution. It must be known that the term Madat'i Ali was the first phrase of the 18th part of an old prayer. The word Madat'i Ali was a corrupted form of Madad'i Ali, which was prevalent mostly in Kutchh. Gradually, the terms Ya Ali Madad and Mawla Ali Madad became a salutation in the Ismaili circles in India, Iran, Afghanistan, Syria and Central Asia. In the manuscripts of the ginans of 17th century, the practice of writing Ya Ali Madad in the beginning also became vogue. The Ismailis of China use to utter Ya Ali Madad by putting their hands on their knees. When the guest departs, they utter Khuda Hafiz by putting their hands on their knees in the same manner.
The phrase Ya Ali Madad means may Ali help (you), and the responder utters Mawla Ali Madad means may Mawla Ali help (you too). It is in the same manner when one speaks have a nice day and the responder utters you too. It main feature is that the responder includes the word Mawla in addition. It implies that he confesses the authority, superiority and guardianship of Mawla Ali. The Ismailis only apply this salutation among themselves, but utter the usual phrase of salam before other Muslims.
The Koran says, "Seek help through patience and prayer" (2:45). It implies that the patience and prayer are the sources to seek the Divine help. The Koran further says, "Our Lord! Get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper" (4:75). Hence, the Ismailis seek the Divine help through the channel of Ali, who is present in the world as an Imam.
The Koran says, "And to God belong the beautiful names, so call on Him by them" (7:180). In its interpretation, Ali bin Abu Talib said, "I am the beautiful name by which God has commanded people to call on Him." (Kawkab-i Durri, 3:29). According to the report of Abul Hamra, it is mentioned in Hilyatul Awliya that the Prophet said, "When I was carried by night to the heaven, I saw written on the leg of the Throne: I (God) planted the paradise of Eden. Muhammad is the best of My creation. I helped him through Ali" (Ibid. 2:53). It is further mentioned on the authority of Abu Dhar Ghafari that the Prophet said, "Indeed God has given power to this religion through Ali, and I am from him and about him is revealed in the verse (11:17), "Is he then (like unto him) who has a clear proof from his Lord" (Ibid. 2:145).
In sum, the Shi'ite sects believe that the Divine help can be sought through the agency of the Imamate, which is apparent in the world in the progeny of the Prophet.
http://blog.beliefnet.com/cityofbrass/2 ... islam.html
Who is Ali (as), the universal hero of Islam?
posted by Aziz Poonawalla | 6:00pm Thursday August 18, 2011
This is a guest post by Hussein Rashid.
Thinking about the beginning of Ramadan. Thinking about the beginning of the Qur’an. Thinking about the line of Imams.
Everything has a beginning. The Qur’an begins with the fatihah. There is a tradition that the entirety of the knowledge of the Qur’an can be found in the fatihah; the entire fatihah is contained in the first line, bismillah ir-rahman ir-rahim, everything in that phrase is found in bismillah; all of that knowledge is found in the first letter, beh – a boat-shaped letter with a dot underneath; all of the knowledge of the beh is found in the dot, and that dot is Hazrat Ali. The fatihah begins our prayers; it begins our interaction with revelation. All of that is encompassed in a dot. That dot is Hazrat Ali. The first dot of the Qur’an, the meaning of the Qur’an, the beginning of the line of Imams, Hazrat Ali AS. Who is the king of men? Who is the Lion of God? Who is the hero without peer? Who is Hazrat Ali?
I am not here to give the biography of a great man. I am not here to give a history lesson. I am here to talk of the importance of Hazrat Ali to us as Muslims.
Who is the Ali, the universal hero of Islam? The last of those who are known as the Rightly Guided Caliphs, the greatness of Imam Ali is best represented by story of Khaybar. The story begins that Prophet Muhammad SAW laid seige to the fort of Khaybar, but the walls were so well-fortified that the army could not break through. The Angel Gabriel came to the Prophet Muhammad and told him to recite the nad-e ali:
Call Ali call Ali call Ali
Call Ali, the manifestation of marvels
He will be your helper in difficulty
Every anxiety and sorrow will end
Through your friendship. O Ali, O Ali, O Ali
And Hazrat Ali came to the Prophet’s aid, in an act of heroism commemorated in the lines of a qawwali:
The walls shake; the doors quake. Now all of Khaybar trembles hearing the name of Al?.
Dhulfiqar sculpture in Najaf, Iraq
Ali came and tore down the gate of the fort, and the army of the Prophet crossed over and successfully ended the siege. Ali, of course, was a valiant fighter within in the fort and when victory was achieved, the Angel Gabriel appeared to Prophet Muhammad again and said to him:
There is no hero but Ali; there is no sword but Dhu’lfiqar
In this one story, how much do we learn about the value of Hazrat Ali in the Muslim tradition? We learn that the Angel Gabriel taught the Prophet a prayer for help and support, and that help and support comes through Imam Ali. One of the most popular stories of the Prophet Muhammad’s battles has as it’s hero Imam Ali. A fort shakes at the mention of the Imam’s name, because even at this point in the early Islamic period, the power and chivalry of Ali ibn Abi Talib was legendary. And that exceptional position was affirmed by the Angel Gabriel once more when he said “there is no hero but Ali; there is no sword but Dhu’lfiqar.”
What does it mean for one of God’s angels to say there is no hero but Ali? Is heroism simply limited to valor on the battlefield? Is heroism being a soldier? Clearly Hazrat Ali’s military exploits are an important part of his heroic reputation. However, there is a story told by Jalal ud-Din Rumi that shows there is more to being a hero than killing.
The story begins on the battlefield. Imam Ali was battling a non-Muslim in one-to-one combat. The Imam disarmed his enemy and was getting ready to kill him, when his enemy spat on him. Hazrat Ali sheathed his sword. When his enemy asked him why, the Imam replied that in war he was fighting for God, but once he was spat upon, he became angry and was fighting for himself, and that was not the way of Islam. His enemy converted immediately.
What do we learn from this story? Part of what makes Imam Ali hero is his control; control of his anger; control of his faith; control of his nafs – his lower self. There is, emerging from these narratives, a sense of ethical living, a key point I believe as to what makes Hazrat Ali a hero and a figure of such central importance to us.
He is the first of the Imams. The beginning of the line of divinely appointed leaders of the Muslim community.
Prophet Muhammad, the undisputed head of the Muslim community during his life, said at Ghadir-e Khumm:
He whose mowla I am, Ali is his mowla
Now, this declaration is universally recognized – it mentioned in the Qur’an:
Oh Apostle, deliver what has been revealed to you from your Lord
And if you do not do so, then you have not delivered His message
Allah will protect you from the people. (5:67)
The word mowla is a word rich with meaning: master and friend. This relationship that the mu’min (believer) has with the Imam is to be the same as the Muslim community at the time had with the Prophet Muhammad: the head of the community; friend; confidante; support; guide; etc..
For a mu’min, the center of existence is Hazrat Ali, as the first bearer of the n?r Allah, and his descendants as the continuous carriers of that light. Prophet Muhammad said that he would leave behind two weighty things: the Qur’an and his family, and that by following both we would never go astray. What is it should we follow? Let me turn to another story.
Prophet Muhammad clearly gave guidance to the community that Ali should lead them, yet Abu Bakr became the first caliph. After Prophet Muhammad’s death, Hazrat Ali initially refused to recognize the temporal leadership Abu Bakr, but he eventually did. Why did he do so? He never relinquished his claim to secular leadership, but he recognized that challenging Abu Bakr would tear the community apart. Think about how the Qur’an talks about the Imams:
O believers! Obey God and the Prophet and the holders of authority (4:59)
And We have vested everything in the manifest Imam (36:12)
We are to obey the holders of authority from amongst us, but knowledge of everything is with the Imam. I would argue that the truest authority is the one granted by God, and the Imams are those authorities, although they have often guided us to obey temporal authority when there is no conflict with our faith. In that way, Imam Ali was hero who put the needs of the nascent Muslim community ahead of his absolute right to lead the community. Patience as virtue. The ethical message continues to develop.
Think also of the tradition of the Prophet:
I am the City of Knowledge and Ali is the gate.
The intellect – aql – and knowledge – ilm – are complementary parts of a larger ethic – the ethic of education. Hazrat Ali once said that all containers are filled when things are placed in them except the container of knowledge which expands. He standardized Arabic grammar so that the Qur’an could be understood by everyone. His sayings and writings, preserved in Nahj ul-Balagha – are full of teachings that are applicable today as when he wrote them. In one of his letters he advises one of his governors that his role is treat every one equally and justly; to make sure no one is in unnecessary need.
For Hazrat Ali, this was not just guidance that he dispensed. He lived the life he instructed others to follow. One day he met a woman carrying water from the river to her house and he asked her why she was carrying such a heavy load. She answered, not knowing who he was, that her husband had died fighting in the army of Imam Ali and her children were too young to help around the house. He carried the water for her from that day onwards. He chopped her wood and took care of her children. He never told her that he was Ali ibn Abi Talib, and she never knew for many years until someone asked her why Ali was doing her chores.
The great Persian poet, Nasr Khusraw says:
The springtime of a friend of Ali is always full fo the efflorescence of Ali.
None deserves eminence and praise among the people except he who befriends Ali.
The heart of every Shi’i is protected from Satan in the fortress of Ali.
As Ali is from the Prophet’s family, the true Shi’i belongs to the family of Ali.
A hundred years of praise is not equal to even one in a thousand praises of Ali.
Courage, knowledge, abstinence, generosity: these are the qualities I revere in Ali.
Therefore, my back is bent with gratitude under the weight of the favours of Ali.
My under and outer garments are faith and knowledge, just as they were for Ali.
If you want to understand his status, reflect upon the role and the deeds of Ali:
he was a lion, the battlefield his meadow, and Gabriel was the spearman of Ali.
Ali’s cave is of knowledge, not stone, for stone does not befit the glory of Ali.
The clouds of ta’wil do not shed their droplets except on the trees and the seed-fields of Ali.
Ali had no desire for gold or silver; faith and knowledge were the choice of Ali.
There was not fault in him nor blemish in the tongue, hands and garments of Ali.
Husayn and Hasan, the Prophet’s reminders, were none other than the reminders of Ali.
Truly no one can be saved from the fire unless he comes under the protection of Ali.
As we begin the first night of Ramadan, I think of the first promise we made to God. We bear witness that God is our Lord (7:172). From God’s desire to lead us, he left us nubuwwah and then Imamah. To be the mu’min, the one with faith, means following the guidance of the Qur’an, the Prophet, and the Imams. To me, that ethical message, particularly of service, rings the loudest. This Ramadan is a chance for me to dedicate myself to that vision as articulated by Imam Ali, and carried forward by his descendants.
Hussein Rashid, Ph.D. is currently a Visiting Professor at the Virginia Theological Seminary and Associate Editor of Religion Dispatches Magazine. His personal website is at HusseinRashid.com and blogs at Islamicate and Talk Islam.
Who is Ali (as), the universal hero of Islam?
posted by Aziz Poonawalla | 6:00pm Thursday August 18, 2011
This is a guest post by Hussein Rashid.
Thinking about the beginning of Ramadan. Thinking about the beginning of the Qur’an. Thinking about the line of Imams.
Everything has a beginning. The Qur’an begins with the fatihah. There is a tradition that the entirety of the knowledge of the Qur’an can be found in the fatihah; the entire fatihah is contained in the first line, bismillah ir-rahman ir-rahim, everything in that phrase is found in bismillah; all of that knowledge is found in the first letter, beh – a boat-shaped letter with a dot underneath; all of the knowledge of the beh is found in the dot, and that dot is Hazrat Ali. The fatihah begins our prayers; it begins our interaction with revelation. All of that is encompassed in a dot. That dot is Hazrat Ali. The first dot of the Qur’an, the meaning of the Qur’an, the beginning of the line of Imams, Hazrat Ali AS. Who is the king of men? Who is the Lion of God? Who is the hero without peer? Who is Hazrat Ali?
I am not here to give the biography of a great man. I am not here to give a history lesson. I am here to talk of the importance of Hazrat Ali to us as Muslims.
Who is the Ali, the universal hero of Islam? The last of those who are known as the Rightly Guided Caliphs, the greatness of Imam Ali is best represented by story of Khaybar. The story begins that Prophet Muhammad SAW laid seige to the fort of Khaybar, but the walls were so well-fortified that the army could not break through. The Angel Gabriel came to the Prophet Muhammad and told him to recite the nad-e ali:
Call Ali call Ali call Ali
Call Ali, the manifestation of marvels
He will be your helper in difficulty
Every anxiety and sorrow will end
Through your friendship. O Ali, O Ali, O Ali
And Hazrat Ali came to the Prophet’s aid, in an act of heroism commemorated in the lines of a qawwali:
The walls shake; the doors quake. Now all of Khaybar trembles hearing the name of Al?.
Dhulfiqar sculpture in Najaf, Iraq
Ali came and tore down the gate of the fort, and the army of the Prophet crossed over and successfully ended the siege. Ali, of course, was a valiant fighter within in the fort and when victory was achieved, the Angel Gabriel appeared to Prophet Muhammad again and said to him:
There is no hero but Ali; there is no sword but Dhu’lfiqar
In this one story, how much do we learn about the value of Hazrat Ali in the Muslim tradition? We learn that the Angel Gabriel taught the Prophet a prayer for help and support, and that help and support comes through Imam Ali. One of the most popular stories of the Prophet Muhammad’s battles has as it’s hero Imam Ali. A fort shakes at the mention of the Imam’s name, because even at this point in the early Islamic period, the power and chivalry of Ali ibn Abi Talib was legendary. And that exceptional position was affirmed by the Angel Gabriel once more when he said “there is no hero but Ali; there is no sword but Dhu’lfiqar.”
What does it mean for one of God’s angels to say there is no hero but Ali? Is heroism simply limited to valor on the battlefield? Is heroism being a soldier? Clearly Hazrat Ali’s military exploits are an important part of his heroic reputation. However, there is a story told by Jalal ud-Din Rumi that shows there is more to being a hero than killing.
The story begins on the battlefield. Imam Ali was battling a non-Muslim in one-to-one combat. The Imam disarmed his enemy and was getting ready to kill him, when his enemy spat on him. Hazrat Ali sheathed his sword. When his enemy asked him why, the Imam replied that in war he was fighting for God, but once he was spat upon, he became angry and was fighting for himself, and that was not the way of Islam. His enemy converted immediately.
What do we learn from this story? Part of what makes Imam Ali hero is his control; control of his anger; control of his faith; control of his nafs – his lower self. There is, emerging from these narratives, a sense of ethical living, a key point I believe as to what makes Hazrat Ali a hero and a figure of such central importance to us.
He is the first of the Imams. The beginning of the line of divinely appointed leaders of the Muslim community.
Prophet Muhammad, the undisputed head of the Muslim community during his life, said at Ghadir-e Khumm:
He whose mowla I am, Ali is his mowla
Now, this declaration is universally recognized – it mentioned in the Qur’an:
Oh Apostle, deliver what has been revealed to you from your Lord
And if you do not do so, then you have not delivered His message
Allah will protect you from the people. (5:67)
The word mowla is a word rich with meaning: master and friend. This relationship that the mu’min (believer) has with the Imam is to be the same as the Muslim community at the time had with the Prophet Muhammad: the head of the community; friend; confidante; support; guide; etc..
For a mu’min, the center of existence is Hazrat Ali, as the first bearer of the n?r Allah, and his descendants as the continuous carriers of that light. Prophet Muhammad said that he would leave behind two weighty things: the Qur’an and his family, and that by following both we would never go astray. What is it should we follow? Let me turn to another story.
Prophet Muhammad clearly gave guidance to the community that Ali should lead them, yet Abu Bakr became the first caliph. After Prophet Muhammad’s death, Hazrat Ali initially refused to recognize the temporal leadership Abu Bakr, but he eventually did. Why did he do so? He never relinquished his claim to secular leadership, but he recognized that challenging Abu Bakr would tear the community apart. Think about how the Qur’an talks about the Imams:
O believers! Obey God and the Prophet and the holders of authority (4:59)
And We have vested everything in the manifest Imam (36:12)
We are to obey the holders of authority from amongst us, but knowledge of everything is with the Imam. I would argue that the truest authority is the one granted by God, and the Imams are those authorities, although they have often guided us to obey temporal authority when there is no conflict with our faith. In that way, Imam Ali was hero who put the needs of the nascent Muslim community ahead of his absolute right to lead the community. Patience as virtue. The ethical message continues to develop.
Think also of the tradition of the Prophet:
I am the City of Knowledge and Ali is the gate.
The intellect – aql – and knowledge – ilm – are complementary parts of a larger ethic – the ethic of education. Hazrat Ali once said that all containers are filled when things are placed in them except the container of knowledge which expands. He standardized Arabic grammar so that the Qur’an could be understood by everyone. His sayings and writings, preserved in Nahj ul-Balagha – are full of teachings that are applicable today as when he wrote them. In one of his letters he advises one of his governors that his role is treat every one equally and justly; to make sure no one is in unnecessary need.
For Hazrat Ali, this was not just guidance that he dispensed. He lived the life he instructed others to follow. One day he met a woman carrying water from the river to her house and he asked her why she was carrying such a heavy load. She answered, not knowing who he was, that her husband had died fighting in the army of Imam Ali and her children were too young to help around the house. He carried the water for her from that day onwards. He chopped her wood and took care of her children. He never told her that he was Ali ibn Abi Talib, and she never knew for many years until someone asked her why Ali was doing her chores.
The great Persian poet, Nasr Khusraw says:
The springtime of a friend of Ali is always full fo the efflorescence of Ali.
None deserves eminence and praise among the people except he who befriends Ali.
The heart of every Shi’i is protected from Satan in the fortress of Ali.
As Ali is from the Prophet’s family, the true Shi’i belongs to the family of Ali.
A hundred years of praise is not equal to even one in a thousand praises of Ali.
Courage, knowledge, abstinence, generosity: these are the qualities I revere in Ali.
Therefore, my back is bent with gratitude under the weight of the favours of Ali.
My under and outer garments are faith and knowledge, just as they were for Ali.
If you want to understand his status, reflect upon the role and the deeds of Ali:
he was a lion, the battlefield his meadow, and Gabriel was the spearman of Ali.
Ali’s cave is of knowledge, not stone, for stone does not befit the glory of Ali.
The clouds of ta’wil do not shed their droplets except on the trees and the seed-fields of Ali.
Ali had no desire for gold or silver; faith and knowledge were the choice of Ali.
There was not fault in him nor blemish in the tongue, hands and garments of Ali.
Husayn and Hasan, the Prophet’s reminders, were none other than the reminders of Ali.
Truly no one can be saved from the fire unless he comes under the protection of Ali.
As we begin the first night of Ramadan, I think of the first promise we made to God. We bear witness that God is our Lord (7:172). From God’s desire to lead us, he left us nubuwwah and then Imamah. To be the mu’min, the one with faith, means following the guidance of the Qur’an, the Prophet, and the Imams. To me, that ethical message, particularly of service, rings the loudest. This Ramadan is a chance for me to dedicate myself to that vision as articulated by Imam Ali, and carried forward by his descendants.
Hussein Rashid, Ph.D. is currently a Visiting Professor at the Virginia Theological Seminary and Associate Editor of Religion Dispatches Magazine. His personal website is at HusseinRashid.com and blogs at Islamicate and Talk Islam.
The Traditional Ismaili Greeting “Ya Ali Madad”
By Maleksultan J. Merchant
http://simerg.com/literary-readings/the ... ali-madad/
By Maleksultan J. Merchant
http://simerg.com/literary-readings/the ... ali-madad/
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Gussa ki bat nahi hai, shiraz , I always prefer to read some thing new, some thing which is unknown and strange for me, some thing though provoking and some thing useful for my knowledge, but vohi gisi piti bate? makes me irritated some time.Im trying to make a new documentary , its called " AGAKHANI bhai ko gussa kyun aata hai "
Let me ask you this, you fully read one article and come up with nothing, what would you feel after reading that article?
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Yes !...sometimes you read the same ghisa pita stuff again n again or at times do not come up with anything and that pi**es you off but maherali bhai is the only one on this forum who is always consistent and spot on.......So its about time that we show him some respect rather than saying you keep on repeating the stuff again n again....It might be the same old stuff for us but for those who have doubts and seeking answers always find satisfaction in maherali bhai's answers !!...Its just my opinion.Let me ask you this, you fully read one article and come up with nothing, what would you feel after reading that article?
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
I know mera bhai...It was me who used that term to describe how you're feeling...so let us all learn and share in peaceful way...Just like you said in other post [homosexuality] and I quoteShiraz, I didn't use above word in my post the word I used in my post was "irritated" not the above word, below is the exact sentence which I wrote:-
Similarly everyone has the right to write whatever they feel like sharing, be it something new or same old stuffcuz every one has their own choice and freedom to do right or wrong deeds
Remembering the Heroism and Ethic of Hazrat Ali (a.s.) in the Persian New Year
By Hussein Rashid
Some months ago when I first wrote this piece, I was thinking about the beginning of Ramadan. Today, a few months on I am thinking about the beginning of Navroz, the Persian New Year. There are beginnings everywhere. The Qur’an begins with the fatihah. There is a tradition that the entirety of the knowledge of the Qur’an can be found in the fatihah; the entire fatihah is contained in the first line, bismillah ir-rahman ir-rahim, everything in that phrase is found in bismillah; all of that knowledge is found in the first letter, beh – a boat-shaped letter with a dot underneath; all of the knowledge of the beh is found in the dot, and that dot is Hazrat Ali. The fatihah begins our prayers; it begins our interaction with revelation. All of that is encompassed in a dot. That dot is Hazrat Ali. The first dot of the Qur’an, the meaning of the Qur’an, the beginning of the line of Imams, Hazrat Ali (a.s.). Who is the king of men? Who is the Lion of God? Who is the hero without peer? Who is Hazrat Ali?
http://simerg.com/literary-readings/rem ... -new-year/
By Hussein Rashid
Some months ago when I first wrote this piece, I was thinking about the beginning of Ramadan. Today, a few months on I am thinking about the beginning of Navroz, the Persian New Year. There are beginnings everywhere. The Qur’an begins with the fatihah. There is a tradition that the entirety of the knowledge of the Qur’an can be found in the fatihah; the entire fatihah is contained in the first line, bismillah ir-rahman ir-rahim, everything in that phrase is found in bismillah; all of that knowledge is found in the first letter, beh – a boat-shaped letter with a dot underneath; all of the knowledge of the beh is found in the dot, and that dot is Hazrat Ali. The fatihah begins our prayers; it begins our interaction with revelation. All of that is encompassed in a dot. That dot is Hazrat Ali. The first dot of the Qur’an, the meaning of the Qur’an, the beginning of the line of Imams, Hazrat Ali (a.s.). Who is the king of men? Who is the Lion of God? Who is the hero without peer? Who is Hazrat Ali?
http://simerg.com/literary-readings/rem ... -new-year/
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shivaathervedi_3
- Posts: 354
- Joined: Wed May 16, 2018 7:29 pm
Historically in which century Shias in common and Ismailis in particular started salutation of Ya Ali Madad?kmaherali wrote:Related thread:
Ya Ali Madad - Madat
http://www.ismaili.net/html/modules.php ... li%20madad
continue this discussion on this link, read first what has already been discussed there to make sure there is no repetition
http://www.ismaili.net/html/modules.php ... li%20madad
http://www.ismaili.net/html/modules.php ... li%20madad