Allah, Blessed and Exalted, has bestowed upon us a Book whose meanings and implications are vastly expansive; they broaden the horizon and incline the mind towards a profound truth. The Holy Quran states: “We have exalted some above others.”1
It signifies that there are numerous levels of excellence—ranging from the lower to the higher, and then to the sublime. There exists a criterion, the fulfilment of which grants an individual excellence. The station in which Allah has placed someone serves as a touchstone. Within its exegesis lie great mysteries, significant secrets, and vital symbols. And the criterion for this excellence has also been clearly established. When Allah declares that He has exalted some over others, the underlying concept is that He has tested them on a touchstone; consequently, there are ranks, blessings, rewards, and an elevation of their status.
From this, understanding awakens, and human beings gain the strength to strive and firmly establish themselves at some level of excellence – even if it be the smallest, for a higher level is always there. Allah did not merely say, “We have exalted some above others”. Rather, He sent an entire curriculum, along with a teacher and a guide, providing the means of continuity and essential elements. First, let us examine the criterion. Broadly speaking, the excellence of prayers (salat) is for every individual. Every religious person who remains steadfast in faith will perform the prayers. On the other hand, he who belittles prayers and abandons them prepares his own downfall. Even within prayers, a set of instructions is provided to man. We submit ourselves in His presence and express our humility and humbleness before the Creator of the Universe, this is the greatest criterion. People will toy with Islam, and there will be seventy-three sects. However, when the syllabus is present, the Guide is available, and the criterion is before us, then those who do not meet the standard will continue to fail. The Chapter of Excellences commences with a discussion of trials and examinations that elevate one’s rank. The Lord has described this criterion for His servants at various places in
the Quran.
When Yazid, the most despicable being, ordered the Governor of Medina to take allegiance from Husain (a.s.), he (the governor) put forth Yazid’s demand to Imam Husain (a.s.). He threatened him (a.s.) to pay allegiance to Yazid, else his (a.s.) severed head would be sent to Damascus. Imam (a.s.) said a sentence that stands as the criterion and explains the benchmark of excellence and ranks. He (a.s.) said, “One like me cannot give allegiance to one like him.” This is the criterion.
The Quran states that trials will follow: sinister strategies, whirlpools, and storms. Prohibited acts will be encouraged, self-worship will be elevated, and the true criterion will be obscured. These shall be the trials. The follower of Imam Husain (a.s.) will turn towards his (a.s.) way, and the follower of Yazid will follow the path of Yazid. There is a multitude of such individuals, and this began immediately after the martyrdom of the Messenger of Allah (s.a.w.a). While the Quran states: “And Mohammed is but an Apostle…” (Aal-e-Imran (3): verse 144) It implies that in all walks of life and in every action, even after he dies, he is the Messenger of Allah. It was said about him, God forbid, that the Messenger was “delirious” due to fever. On the one hand, the Holy Quran shows a mirror: “And Mohammed is but an Apostle”; on the other hand, the voice of authority and rulership claims that the Messenger is delirious.
It became the cause for the house of Aale Mohammed to be set on fire and for Ali (a.s.) to be dragged with ropes. Miqdad (r.a) remarked that he did not understand why Maula remained silent, and Abu Dharr (r.a) said he did not understand why Maula did not draw the sword. Salman (r.a) replied, “What can you understand of the wisdom and the standards of Ali (a.s.)? “
Ali (a.s.) knows that one of them was ranked eight, another was ninth, and the third was tenth. Similarly, this entire society is confined to three or four domains: the individual, the family-centric, and social interaction. We must determine how to live in the ecosystem we inhabit so that we may stand at least on one level of excellence.
There is excellence, but even in that level, there is a trial. The Quranic verse regarding trials declares: “… therefore give good news to My servants. Those who listen to the word, then follow the best of it” (Surah Zumar (39), verse 17-18). It is their ranks that will be elevated on the Day of Resurrection.
In prayers, everyone recites Surah Hamd. In it, there is mention of those upon whom Allah has bestowed His bounty and who never go astray. It is a station at a high level. On the other hand, there is the mention of remaining distant from those who have earned Allah’s wrath. Thus, five times a day in prayers, the criterion is being shown to us: that a high station for ourselves will only be achieved when we are with those upon whom Allah’s bounty descends, while humiliation lies with those who have earned His wrath.
In society, whether individually or collectively, everyone wishes to elevate their rank. Whether the matter is religious or worldly, training plays a vital role. In human life, at every level, there are trials, examinations, and hardships. As one goes higher, the hardships and examinations increase, whether one is a doctor or a lawyer. The chain of trials continues from the beginning to the destination. Only then does a character emerge. It is the same in religion; as the levels of faith rise, the trials, examinations, and hardships intensify.
However, the personality that emerges after all these difficulties is the manifestation of “those upon whom You have bestowed bounty”. Imam Husain (a.s.) wrote a letter to Janab Habib ibn Mazahir inviting him. When the Messenger reached his house, Habib’s wife asked, “Whose letter is this?” He replied, “It is from Imam Husain (a.s.).” She asked what was written, and he said, “He is calling for help; enemies in Karbala have surrounded him.”
The wife became restless and asked, “What is your intention?” To test her, he said, “I am thinking… It is a battle between two princes. What will I do by going there? And if I go, what will become of you?” The wife cried out in anguish, “Fie upon such a life! The son of the Messenger (s.a.w.a) calls you, and you are in a dilemma? Janabe Habib said, “I was only testing you.” It shows how high Habib’s criterion was and, thus, how high his rank was. Janabe Habib heard his slave say that if the master was delayed in coming, the slave himself would set out to assist. Later, when Habib reached Karbala, Janabe Zainab (a.s.) said to Janabe Fizzah (a.s.), “Go and convey my salutations to Habib.” Hearing this, Janabe Habib struck his head in grief, saying, What is my status that the daughter of Ali sends me salutations?”
Zuhair bin Qain was a Usmani who was passing near the caravan of the Imam (a.s.). The Imam (a.s.) sent Janabe Ali Akbar (a.s.) to call him. After a short while, Zuhair bid farewell to his mother and wife, saying, “I am going for the assistance of Imam Husain (a.s.).” There was such power in his words and such light in his ranks and feelings that after going to the son of the Messenger (s.a.w.a), he returned with his entire life transformed.
These are the levels that explain the phrase: “We Have Exalted Some Above Others”. In the natural development of a human, many attributes are established within one’s innate nature (fitrat). Even if one strays towards degradation or rebellion, the Lord, through the level of his fitrat, brings him back to the right path. For instance, Hurr (a.s.) brought the caravan of Imam Husain (a.s.) to Karbala. Suddenly, his fitrat awakened, and the crucial sentence was remembered. When Hurr held the reins of Imam Husain’s (a.s.) horse, Imam (a.s.) said, “May your mother weep in your mourning!” This jolted Hurr. From the depths of disgrace, where he was lost, Imam (a.s.) pulled him into the light of his criterion. Hurr (r.a) replied, “O son of the Messenger (s.a.w.a), I would have said the same to you, but your mother is the Lady of Paradise; I can say nothing regarding her. Had it been anyone else, I would have made rivers of blood flow.” It is the same Hurr who spent the night of Ashura in agitated agony.
It can be discussed at length, but it would suffice to cite the words of the Holy Quran: (And He it is Who) raised some of you above others by (various) grades, that He might try you”. (Surah Anam (6): verse 165). And the Quran says: “…and (as for) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.” (Al-Baqarah (2), verse 257)
The Quran declares that those who have fallen into the depths of misguidance are brought towards the light, while those who are on the path of light (guidance) are sent towards Hell. Consider current affairs: Ismail Deobandi, by abandoning Wahhabism, came from misguidance towards the light and drew others along with him. These ranks are natural; a human being’s life is confined to four or five conditions – the individual, the family, society, and the urban environment. Within all these settings, how one’s character emerges is key; Allah assists, and the person continues to progress. These meanings and implications are witnesses that as the trial becomes greater, the ranks rise higher. Even in the education system, as students progress, examinations become more rigorous.
Let us speak of the criterion in Karbala. The criterion is Imam Husain (a.s.). When we read this narration, what a strange tumult arises in one’s soul! When he was alone, surrounded by enemies, Jibra’eel (a.s.) said, “I shall shade you with my wings.” Imam Husain (a.s.) replied, “No, move away from before me; this is the time of trial. Do not come between my Lord and me.” As it is said, ‘The one with a higher rank faces higher challenges‘
Hence, exegetes, poets, speakers and writers have remembered Imam Husain (a.s.) with various titles. Yet, those words do not encompass his life and station, for Imam Husain (a.s.) is far loftier than their meanings. We have not understood his position at all; what must be the station of Imam Husain (a.s.) before Allah that for whom a single tear of grief becomes a guarantee of Paradise?
Despite this, station and greatness are being conveyed to an entire nation today from the very pulpit of Husain (a.s.). Through the gatherings (majalis) of Husain (a.s.), our speakers have established a training institute. It is from this remembrance that the verdict of the verse is decided: ‘We have exalted some over others.’ Today, the remembrance of Imam Husain (a.s.) is the criterion for rising from humiliation to excellence!
Conversely, following Yazid leads to disgrace. We should accustom our children to participate in the remembrance of Husain (a.s.) so they may understand which path to adopt to elevate their position. Weeping and shedding tears in the grief of Husain (a.s.) elevates the status. Karbala is the name of the courage to traverse through trials. This grief has kept us watchful and preserved our faith. The tears we shed find place in the kerchief of Janabe Zahra (a.s.). For us, Imam Husain (a.s.) has established such a means that our conscience awakens; we realise that his son is alive, he weeps, and he speaks with the Zulfiqar. “You wait, and we too are waiting.”
1 Surah Baqarah (2): verse 253
