Summary of Sheikh Shomali’s lectureIn: Latest News, Lecture Summaries
5. Unfortunately mankind has never been able to establish social justice, though the messengers delivered the message properly and did their best. We cannot even claim that we are anyhow close to the point of witnessing universal social justice. Indeed, from hadiths about end of the time, we can discover that injustice has been spreading and the earth will be filled with injustice before the advent of Imam Mahdi (a). Of course, when people are ready to undertake their responsibility and follow Imam Mahdi (a) Allah (swt) will give him permission to start the last stage of administering and establishing social justice and equity. The world would not come to an end unless the goal for which all the messengers have come can be achieved.
6. Prophet Ibrahim (a) played a key role in divine plan for humanity.
7. Prophet Ibrahim (a) not only rebuilt Ka’bah, but also he laid the foundation for a God pleasing community, “a submissive nation (2:128).” The Qur’an says: “As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! Indeed You are the All-hearing, the All-knowing. ‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed You are the All-clement, the All-merciful. ‘Our Lord, raise amongst them an apostle from among them, who should recite to them Your signs, and teach them the Book and wisdom, and purify them. Indeed You are the All-mighty, the All-wise.’ (2”127-129)
8. Allh (swt) in three places in the Qur’an (2:151; 3:164; 62:2) confirms that He actually sent that messenger to the people of Mecca to recite to them the Qur’anic verses, to purify them and to teach them the Book and wisdom.
9. Despite all the efforts of Prophet Muhammad (s) and previous messengers and despite the fact that there have always been many good and pious individuals, so far no perfect Islamic nation or community has been established. Beauty and attraction of a community that exhibits Islamic values is by far much more greater than those of exemplary individuals. Great love of people for personalities like Allamah Sayyid Mahid Bahrul-Ulum (d. 1212 AH) and Ayatollah Muqaadas Ardebili (d. 993 AH) cannot be compared to the love that they would have if they see a virtuous community. Muslims from other schools of Islam and non-Muslims will all love a community that would be exhibit personal and social values of the Ahlul Bayt (a) and like to become part of it.
10. Imam Mahdi’s success depends on having such a community with him. When Imam calls for universal justice he should be able to show to the people of the world that we have already achieved among ourselves what we preach.
In the third lecture which was delivered on the 7th November 2013, some of the points discussed are as follows:
1. The discussion about the following verse continued: “Thus We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you. And We did not appoint the qiblah you were following but that We may ascertain those who follow the Apostle from those who turn back on their heels. It was indeed a hard thing except for those whom God has guided. And God would not let your prayers go to waste. Indeed God is most kind and merciful to mankind. ” (2:143)
2. It was explained that a very important and central requirement for the Muslim community is that they should be a middle or balanced community, as interpreted by Allahmah Tabataba’i in Al-Mizan and Ayatollah Makrin Shirazi in Tafsire Numuneh.
3. It was explained that to go into extremes is a sign of ignorance, as Imam Ali (a) said.
4. One important aspect of this balance is to have emotions but at the same time remain rational. In other words, we should have emotions, but they should be regulated and guided by our reason, since it is the reason (‘aql) which is the internal hujjah of Allah (swt), as Imam Kazim (a) said.
5. When Muslims were asked to shift to the new direction for their prayer some found it very very difficult, because they were emotionally attached to the old one. In the above verse, Allah (swt) says that indeed one reason for asking them initially to say their prayer to one direction and then to the other was to test them and it was a very difficult test: “It was indeed a hard thing except for those whom God has guided.”
6. We have to do all our deeds like fasting, praying, ziyarah, etc. according to Allah’s will and not because we are used to doing them or we feel bad if we don’t do them like those who fast despite the fact they are traveling and fasting harms their health.
7. Significance of emotional unity with the Ahlul Bayt (a) was mentioned. We should be happy on their happy occasions and we should be sad on their sad occasions. It is especially important to grieve when they are in grief; otherwise anyone can smile or laugh with you when you are happy. It is only when someone is really close to you that he or she can cry over your problems.
8. Imam Rida (a) told the son of Shabib: “O son of Shabib! Whenever you are going to cry try to cry for Husayn ibn Ali because he was slaughtered like … and with him, 18 men of his family were killed who had no similar on the earth… O son of Shabib! If it makes you happy to be with us in the highest ranks of heaven be sad for our sadness and be happy for our happiness and you should have our wilayah, because if a person loves even a stone All will resurrect him with that stone.” (Was’ail al-Shi’a, vo. 14, p. 503)
9. So emotional attachment to the Ahlul Bayt (a) is very important, but more important than this is to have their wilayah and that is to follow them. I can feel very sad and even cry when I see a poor person or an orphan or war victims but to follow them is another issue.
10. With respect to Ahlul Bayt (a) we should be emotionally connected to them, but we must also follow them. Our life style, our family life, our prayer, our relations all should resemble theirs.
11. Imam sadiq (a) said to Misma‘ son of ‘Abd al-Malik: “Do you remember what was done to him, referring to Imam Husayn (a)?”
He said: Yes.
Imam asked: “Do you feel very sad for him?”
He replied: Yes, by Allah. My tears come to the extent that my family see its impact on me and I refuse to eat till it can be noticed on my face.
Imam said: “May Allah’s mercy be on your tears! You are one of those would be counted among those who lament for us. They rejoice when we are happy and grieve when we are in grief. Beware that at the time of your death, you will find my fathers present and they will ask the angel of death to be kind with you and the good news that they will give is even greater. The angel of death will have more tenderness and stronger mercy for you than a loving mother for her child… No one had cried out of mercy for us and what [tragedies] we underwent except that he will receive divine mercy before his tears come out of his eyes. And if his tears flow on his cheek and one drop of his tears drop in hell it will extinguish the heat of the hell.” (Was’ail al-Shi’a, vo. 14, p. 508)
12. Thus, we should strengthen our ties with the Ahlul bayt (a) emotionally but also try to increase our ma’rifah and knowledge of them and do our best to resemble them and not to contradict by our deeds what they did or said.