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Islam - Faith, Practice & History
Islam - Faith, Practice & History
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Preface
In the name of Allh, the Beneficent, the Merciful O Allh, send Your blessings upon Muhammad & his Progeny The book in your hand is an introductory treatise on Islamic beliefs, laws and ethics as well as the early history of the faith in fifty lessons. These lessons were part of the Islamic Correspondence Course that I compiled, wrote and edited for the Islamic Education and Information Centre, Toronto, in the early nineties.
The course consists of three parts: Part I (twenty lessons) on Islamic theology outlines the basic beliefs of the faith; followed by Part II (fifteen lessons) on Islamic jurisprudence explaining the spiritual and financial issues as well as the social and familial aspects of life; it concludes with Part III (fifteen lessons) on the brief history of the first three centuries covering the lives of the Prophet Muhammad, his daughter, Ftima, and the Twelve Imams of Ahlul Bayt (peace be upon them all). Each lesson is followed by a question paper. Besides my own writings, the sources used in preparing this course have been duly mentioned at the end of each lesson. Nonetheless, I would like to acknowledge here the writings of my late father Allmah Sayyid Saeed Akhtar Rizvi, the board of writers of Dar Rh-e Haqq Institute (Qum, Iran), the late Allmah S.M. Husayn Tabtabi, and Ayatullh Nsir Makrim Shirzi. I also would like to thank Br. Haider Ali Khoja, a lecturer at Humber College, for preparing the question papers for the initial lessons which helped me in preparing questions for the remaining lessons in the same pattern. I pray to the Almighty Allh that this book may prove as useful and helpful for seekers of truth as did the Islamic Correspondence Course which soon became popular on a worldwide basis: an Islamic Centre in Houston, Texas, included it in its tablgh program for new Muslims; a prominent organization in the United Kingdom plans to put it on-line; and the Bilal Muslim Mission of Tanzania has translated it into Swahili and has included it as the intermediary level of its correspondence courses. Wa m tawfq illa bil-lh. Toronto, Canada Sayyid Muhammad Rizvi Safar 1425 / April 2004
answers to these questions. Thus the first reason that compels us to inquire into religion is our thirst and love for knowledge.
high moral standards and who made greatest sacrifices for their cause? Clearly, the words of the messengers if they do not make a man certain at least provoke him to think: perhaps what they say is true. If what they say is true, then what is our duty? What answer will we have in the Court of the Great Judge? Common sense reckons the necessity of preventing this possible harm. What is more, these messengers and prophets call man to a healthy and civilized life, and they also say that after death an extensive new world and everlasting blessings await one who has performed his duty. Does reason allow us to ignore this important message? *** There is a similar argument known as the Pascal's Bet, named so after the famous French mathematician, Pascal (d. 1662 CE). Pascal proved the importance of inquiring about religion in the following way: If you believe in the life-hereafter, you will gain everything if it really exists; and you lose nothing if it does not exist. Therefore, it is better to bet that it does exist. The theme of this argument was presented by the Shia Imams long before Pascal. We also know that Pascal had read Abu Hmid al-Ghazli's works. It, therefore, seems quite possible that Pascal might have read this argument from Imam Ali (a.s.), the first Shia Imam, as quoted in Miznu 'l-A`ml of al-Ghazli. Imam Ali said: The astrologer and the physician both say, `The dead will never be resurrected.' I say: `Keep your counsel. If your idea is correct, I will come to no harm; but if my belief is correct, then you will surely lose.'
(c) It must be a complete guide to develop the body, mind and spirit of humans as a whole.
Islam does not only develop the soul at the expense of the body; nor does it promote the care of the body at the expense of the soul. It promotes development of all aspects of human life in a balanced way. Islam not only talks in general terms about the code of life; it gives specific details and also provides examples in the lives of the prophets and imams.
(e) It should not be a tool in the hands of oppressors to suppress the masses.
Islam promotes social justice and rejects the theory of predestination. The oppression of a tyrant ruler is not predestined by God. This leaves no room for the tyrant rulers and oppressors to say that the masses have been predestined for serving the ruling class. *** This lesson is based on: Sayyid Saeed Akhtar Rizvi, Need for Religion, Tanzania 1970. Dar Rah-e Haq, The Roots of Religion, Qum 1982. Nsir Makrim Shirazi, Principles of Islamic Ideology, Tehran 1985. It has been compiled & edited for this course by S.M. Rizvi.
Question 2: [20 points] From the statements given below, give a number (in order of preference) to the ones that best describe the essential qualities of an effective religion. If you think that a statement is completely disqualified as a quality of an effective religion, then do not assign any number to it. (a) Preaches unity of creator and creatures. (b) Promotes faith based on understanding. (c) Preserves human dignity. (d) Preaches division of society into various classes to create order, discipline and cohesion. (e) Promotes and practically implements equality, fairness and justice. (f) Conforms to human nature. (g) Promotes abandonment of the material luxuries of life to elevate the soul. (h) Promotes celibacy as a means of spiritual upliftment. (i) Provides a complete and comprehensive code of life. (j) Promotes suppression of natural desires to achieve closeness to God. Question 3: [10 points] Describe three reasons of your own (other than those discussed in this lesson) that might provoke humans to contemplate on religious matters.
when that person finds himself in difficultieshe naturally prays to a Power whom he believes to be above all powers. This is very well portrayed in the talk which Imam Ja`far as-Sdiq (a.s.), the sixth Imam of the Shia Muslims, had with an atheist. Knowing that the atheist had gone on sea voyages several times, the Imam asked: Have you ever been caught in a fierce storm in the middle of nowhere, your rudder gone, your sails torn away, trying desperately to keep your boat afloat? The Atheist: Yes. The Imam: And sometimes perhaps even that leaking boat went down leaving you exhausted and helpless at the mercy of the raging waves? The Atheist: Yes. The Imam: Was not there, in all that despair, a glimmer of hope in your heart that some unnamed and unknown power could still save you? When the atheist agreed, the Imam said, That power is God. That atheist was intelligent. He knew the truth when he saw it. The inner way, in spite of being the natural and closest way of knowing God, is also a very personal way. It is only sufficient for the person who has seen the light within himself.
this we reach the conclusion that it is not necessary that something whose existence we wish to believe in should be visible or tangible. There are many things which are not perceptible to our external senses, but we become aware of them through their effects. For every wise person understands that there can be no effect without a cause, nothing orderly without a wise and knowledgeable designer. Based on the above, we can divide the things of this world into two categories: 1. Things which are evident to one or more of the five senses; we observe visible things with the eyes, we hear sounds with the ears, we become aware of pleasant and unpleasant smells with our nose, we know bitter and sweet tastes with our tongue, and we feel hot and cold or rough and smooth with the skin of our body. 2. Things which are not perceived by any of the five senses, but whose existence we can deduce by considering their effects. These facts are not all of one kind, some are material and some are non-material. We shall mention a few of them here. Electricity: By merely looking at two wires, one of which is electrified, we can never determine which of them has an electric current. We can only discover the existence of this current from the effect of electricity, e.g., a lamp being lit. So electricity is something which exists although our eyes cannot directly see it. Gravity: If you let go of the book which you now have in your hand, it will fall to the ground, i.e., the ground will pull the book towards itself. This power is something which we do not directly perceive through our senses. Gravitation is again one of those things which is not visible, but we come to know its existence by observing its effect: the falling of bodies to the ground. Magnetism: When we place a magnet beside a piece of iron, we do not see anything except the two objects. But when the iron is pulled towards the magnet, we discover that magnetism exists around the magnet. Invisible Radiation: If we shine white sunlight through a prism we see on the other side of the crystal six colours (the spectrum) which are: red, orange, yellow, green, blue and violet. No more colours are to be seen on both extremes of the spectrum. However, scientists have discovered that in the place where the eyes see no more light, further `colours' exist which have heating and chemical properties. These `lights' are called infra-red and ultraviolet. Intelligence & Mental Image: All of us are aware of ourselves, i.e., we perceive that we exist; and we also arrive at concepts in a gradual manner concerning matters outside ourselves which we explain by this kind of statement: I solved the most difficult mathematical problem. Also, man is aware of his own knowledge: he knows that he knows. Intelligence is not something visible or audible in the sense that man can see it with his eyes or hear it with his ears; but everyone finds it in himself. Others cannot learn about my intelligence through the five senses, but they can deduce its presence from the effect it produces. For example, when a scientist is expounding on a problem, it becomes clear that he has understood it. People can construct in their own minds any form that they wish, e.g., a tower similar to the Eiffel Tower whose construction in the external world required many years, a thousand sorts of different building materials and substances, and hundreds of workers; this can be
built in the mind in an instant. It is clear that others cannot be informed directly of the creations of our minds, because they are not visible and audible, but they can discover their existence from our speech. Life: A beautiful chicken, moving towards the water, falls into a pond, and, before we can rescue it, it dies. At this very moment, what change has taken place in the chicken; and what difference has occurred that it no longer moves, plays or eats? There surely was something in the live chicken but which does not exist in the deadlife itself. Life is not an object of the senses. We only perceive the effects of life: movement, feeding, etc., and from these effects we discover its existence. *** The facts mentioned above make it thoroughly clear that over and above the beings that we perceive with our sensory organs, there are also things which we do not directly perceive, but we know about them only through the effects they produce. Thus we draw the conclusion that it is not right for us to reject something which we do not see only because it is not visible, because invisibility is different from non-existence. Moreover, the way of discovering something is not confined to the eyes or other external senses. The human mind can discover something by means of the effects of those things, as we saw in the examples mentioned above. We do not wish to say that God is similar to the scientific examples mentioned above, because God is a reality above those things, nothing is equal or comparable to Him. Our intention, however, is to say that in the same way as we discover the existence of those things through their effects, we can also discover the existence of God through His signs. Discovering the existence of God through His signs is the "outer way" of knowing Him. Thus, those who deny the existence of God just because they cannot see Him with their eyes, are blind as far as their eyes of wisdom and contemplation is concernedsince we know that His existence can be demonstrated through the precise design and order of creation. To these people we say, with the poet: Open thy heart's eye for your soul to see, And what is invisible will be manifest to thee. *** This lesson is based on the followings: Dar Rah-e Haq Board, The Roots of Religion, Qum 1982. Nsir Makrim Shirazi, Principles of Islamic Ideology, Tehran 1985. Syed Saeed Akhtar Rizvi, Need of Religion, Tanzania 1970. It has been compiled & edited for this course by S.M. Rizvi.
(b) Invisibility implies non-existence. (c) The inner way is the clearest way of knowing God. (d) We can perceive things by observing their effects. (e) Science and reasoning cannot measure everything that exists in this universe. Question 2: [20 points] Name at least three things (besides the examples described in this lesson) that cannot be detected by our five common senses, i.e., vision, hearing, smell, taste, and touch. Question 3: [20 points] Lesson 2 states that there are two most common ways of knowing the Creator, namely (1) the inner way and (2) the outer way. Explain this idea using somewhat different terminology from that used in this lesson.
continents of ice. If our moon was, say, only 50 thousand miles away instead of its actual distance, our tides would be so enormous that twice a day all continents would be submerged; even the mountains would soon be eroded away. If the crust of the earth had been only ten feet thicker, there would be no oxygen without which animal life must die. Had the ocean been a few feet deeper, carbon dioxide and oxygen would have been absorbed and no vegetable life could exist.1 The atmosphere, most of whose constituent elements are life-giving gases, is sufficiently viscous that it can, like a shield or armour, protect the earth from the deadly attack of 200 million meteors every day, which approach the earth with a speed of 50 km per second. The responsibility for regulating the temperature of the earth's surface within limits which maintain life also belongs to the atmosphere, and if it did not exist, inhabited land, like the dry deserts, would become incapable of supporting life. Because of these, and a host of other examples, there is not one chance in millions that life on our planet is an accident.2 *** But why are we taking the long way round in explaining these things? Nearer than anything else is our own body. The mysteries of man's existence are without number, so much so that the world's scientists, after years of research and study, have not yet been able to fathom all the wonders of it. After many years of study, Dr. Alexis Carel wrote a book called L'homme, cet inconnue (Man, the Unknown). He confessed that biology and other sciences were still unable to discover the facts about the working of the human body, and that many problems remained to be unraveled. Now let us examine some of the marvels of our own existence. The Cells of the Body: A human body is like a building. It is composed of small building blocks called cells, each of which is itself a living entity. In the structure of the cells most metals such as iron, copper and calcium are used as are other elements like oxygen, hydrogen, nitrogen and sulphur. The number of cells in the body of man is about 1016 which is equivalent to ten thousand, million, million. Each one of these living cells works in perfect cooperation with the next, and all of them follow the same aim. They are very quick to suffer, having low tolerance levels, and nourishment must be correctly supplied for their needs. The blood, with the help of the heart, performs this duty very well. The structure of the heart is well-designed and has perfect dimensions, so that it can supply blood to the whole body through the agency of the blood vessels and the capillaries. The blood, after it has delivered nourishment to the cells, absorbs poisonous substances which have accumulated there and returns to the heart with a dull colour. The heart delivers this to the lungs, a filtering apparatus for the blood, whereupon it is resupplied to the whole body with a bright colour and greater freshness. While passing through the kidneys, another part of these poisonous matters are removed, so that no kind of disturbance arises in the general working of the body. Do we not see in the precise combination and quantity of the metals and elements from which the cell is formed, and also the amazing structure of the heart and its way of
working, a plan of perfect and superior design? And if we see in the human body, a mysterious whole and at the same time a design, are we exaggerating? Without doubt, no. *** In the same way we must confess that the world of existence firmly rests on the foundation of perfect orderliness, and undoubtedly every orderliness and design is the creation and accomplishment of a wise and powerful maker. The same argument demonstrates that design and orderliness must have originated from a source of knowledge and power, and that chance cannot be the origin of marvels having design and orderliness simply because everything produces a particular effect: it is incorrect to suppose that design and order should come from chance or mere accident. The scientific law of probability makes it impossible to explain the coordination in this world on the basis of chance. According to the law of probability, for example, an illiterate person can never write an essay by randomly hitting the keys of a typewriter. Similarly, the present system in our universe could never have come to exist on the basis of chance or accident. It therefore follows that the wonderful design and order that is observed in the human body and in the universe around us constitutes complete evidence and living proof that the universe has a wise and powerful designer and creator. The more we learn about the system of creation, the more aware we become of the greatness of its Creator. Even the things produced by human beings themselves reflect the knowledge and intelligence of the Creator, because it is not possible for someone who has no understanding and intelligence to give to His creations such understanding and intelligence. *** This lesson is based on the followings: Dar Rah-e Haq Board, The Roots of Religion, Qum 1982. Few details have been added from S. Saeed Akhtar Rizvi, God of Islam, Tanzania, 1969 and Nsir Makrim Shirazi, Principles of Islamic Ideology, Tehran 1985. It has been compiled & edited for this course by S.M. Rizvi.
(e) Dr. Alexis Carel wrote a book called _____ the ___________. Question 2: [20 points] This lesson gives some examples of design and orderliness in the universe. Give three examples of your own observation of design and orderliness in this universe. Question 3: [15 points] (a) The physical meaning of the fraction 1/2 is one part out of two parts. What is the physical meaning of the fraction 1/0? (b) Think about your answer in part (a). Is it possible? Relate your answer to the material you learnt in this lesson and then write one sentence that describes the essence of this lesson.
1. A. C. Morrison quoted in S. Saeed Akhtar Rizvi, God of Islam, Tanzania 1969, p. 31 2. Ibid.
their existence from ourselves. They remain in our minds as long as we want them to, and when we forget about them they become nothing again, and have no further existence in our imagination. From this last example, we can conclude that anything whose existence depends on the existence of something else can not be independent, and at every moment has need of the other. Now we can understand the condition of the created things of this world which have come into existence from nothing and which are the creation of God. Are these created things, at every moment, in need of their creator? Some people may think that the created things of this world, after their creation, do not stand in need of their creator for their continued existence. However, this is a completely erroneous concept, because the things in the world are the effects and creations of God and are identical with the imagined forms which we ourselves can construct in our imaginations, in that at every moment they need the One who created them in order to continue existing. In order to understand this better, imagine a human figure, speaking, walking and working according to his will. Does this figure have any independence? Clearly his existence is due to you, for if you cease to want him to exist, he will be annihilated and returned to nothingness. This is the condition of the entire universe of creation which is completely from God, created by Him, and in no way independent. It is always in need of God. Also, if God ceased to will its existence, it would return to nothingness. The Qur'n says: O men, you are the ones that need God; He is the All-sufficient, the All-laudable. If He will, He can put you away and bring a new creation. (35:15-16) This is a subject to which Islam directs the attention of its followers. For example, it is instructed that in daily prayer when one rises one should say bi hawli 'l-lhi wa quwwatihi aqmu wa aq`ud with the power of Allah do I stand up and sit down.
3. Is God Visible?
Now, since we have seen that God has no place, it is clear that he has no body either, because a body needs a place, and there can be no body which has no place. Since God has no body, he cannot be seen, because our eyes can see only bodies.
These properties distinguish His Being from other beings, and this is the God in Whom we must believe. Intelligence and human nature can accept such a God. No wise and honest person can deny His existence. The supremacy and glory of Islam can be seen when we compare this concept with the belief that God is on a level with man, having a body, children and other such attributes and appendages. In fact, we might say that many materialists reject God because the true God has not been made known to them, and what they have considered is not the real God.
5. God's Omniscience
The grandeur and mystery of creation cannot be compared to a man-made machine. The infinite details seen in living beings and inanimate objects indicate the unlimited knowledge of God. Let us examine the following: (a) Newton said that a study of the components of the ear and the eye would lead us to understand that the maker of the ear was thoroughly acquainted with the laws of acoustics, and that the maker of the eye was thoroughly acquainted with the laws of light and vision; a study of the heavenly bodies, he said, would lead us to understand the Truth which governs the universe. (b) The physiology of the bat is full of amazing things. In order to be able to find its way in the dark without flying into obstacles, the animals sends out ultrasonic waves in front of itself rather like radar. If there is an obstacle in the way, the sound waves reach it and are reflected back, and thus the bat can steer clear of the obstacle. (c) Although insects are very small, they are very delicate and wonderful in their structure. For example, some of them, instead of eyes with one lens, have compound eyes made up of individual visual units called ommatids, every one of which has three parts: a cornea, a lens and a retina. The number of ommatids varies between insects. Glow-worms have about 2,500, but in others there can be between 10,000 and 28,000. Because insects cannot rotate their heads, they can be permitted, by these compound eyes, to see things which happen beside them or behind them. *** Now we must ask if God knows all the things after He has created them. And the answer is, yes, of course He does. God knows about things, whatever their place and whenever they happen. He is aware of the shinning of the furthest star in the highest heaven, of the tempestuousness of the foaming blue waves breaking on the furthest shores of the ocean, of the most mysterious hollows of the most remote valleys in the folds of the mountains, of the rustling of even one leaf in the gentle breeze, of the doleful coo of the owl in the deepest silence of the forest, of the flicker of the glow-worm among the leaves, of the innumerable fish with their infinite colours and variety in all the waters of the world, of the birth of the fawn of the honey-coloured gazelle in the depths of the forest, of the falling of the clear, pearly dew-drop from the petal of the half-opened rosebud in the recess of the rocks. He knows the height of the mountains, the covering of the sky, the expanse of the lands and the seas and the treasures of the mines, the hidden depths of the caves and of all and everything. ***
the nucleus in a fixed orbit much like our solar system. It should be mentioned here, to make the picture more clear, that the nucleus of an atom is a particle of very small radius, but of exceedingly great density. In plain words, all the atomic mass (except a negligible fraction) is concentrated in the nucleus, while the size of the nucleus is less than one hundred thousandth of the size of an atom. And don't forget that more than 100,000,000 atoms can be put side by side in one centimeter. Now, as we have stated earlier, the atom is a world in itself. The protons and neutrons behave as though they were rotating around their own axis, like rotating tops. Their spin suggests the idea of an internal rotation. Thus, we see that there is a single pattern of operation, right from the smallest sub-atomic particles to the mighty solar system. But this is not the end of the story. As we know, the sun, together with its family, is placed on the brink of the Milky Way. If we could view the Milky Way from a vast distance and see it as a whole, we should observe a rather flat wheel of stars with spiral arms something like the sparks of a Catherine wheel. It consists of many millions of separate stars like our sun. This system of stars is physically connected by gravitational forces and moves through space as a whole. It is called a Galaxy. If we think that our solar system is a family of stars, a galaxy may be called a very big tribe consisting of millions and millions of such families. The multitude of galaxies were unknown in the past. By about 1920 it was thought that there were at least 500,000 galaxies. Now, with the advent of powerful telescopes this number had risen to 100,000,000, and is increasing day by day. So far as the eyes of cameras and telescopes can see, there are clusters and clusters of galaxies. Human knowledge, at present, is in its infancy. Nobody knows what is beyond these galaxies. Nor do we know much about the nature of their movement. The Qur'n says, God has decorated the nearest sky with these lamps (i.e., stars). So we know that until now, we have not seen the end of even the first sky. And who knows what wonders are hidden beyond the first sky! You have not been given knowledge but a little. So, let us confine our talk to the little that we know about. We know that the particles of atoms are rotating around their axis; satellites are rotating around their planets; planets are rotating around their stars; and stars along with their dependent families, are rotating in the galaxies. Our faith in monotheism, the Unity or Oneness of God, is the purest in the world. We have given countless proofs for our belief in the last fourteen centuries. Now science has opened a new path, which, also leads to the belief in the Unity of God. It may be described briefly, in these words: The uniform pattern of the universe is an indisputable proof that all this has been made by one, and only one, Creator. When we see two identical watches, we need not be told that they were made in the same factory. On the same ground, when we see the entire universe woven into a single entity; all its components governed by the same laws; all its parts operating on the same pattern, our natural instinct guides us to believe that it is created, made and controlled by ONE and only ONE Creator.
And, remember, there is a great difference between watches and the universe. Watches may be imitated or duplicated by impostors and forgerers. But, as the scientists say, by definition there is only one universe. One cannot repeat it or do experiments with it. So, we need not bother ourselves with the thought of any imitation-gods. If the universe the creation cannot be more than one, how can God the Creator be more than one? *** This lesson is entirely based on chapter 18 of Syed Saeed Akhtar Rizvi's God of Islam, Dares-salaam, 1970. It has been slightly summarized and edited to suit this course by S.M. Rizvi.
6. All-Perceiving (al-Mudrik): God is All-Hearing and All-Seeing; He can see and hear everything without any need of eyes and ears. 7. Master of Speech (al-Mutakallim): God can create speech in anything, as He did in a tree for Prophet Musa (a.s.) and in the curtain of light for our holy Prophet (a.s.). 8. Truthful (as-Sdiq): God is always true in His words and promises. It is impossible to fix any limit to the attributes of God. This list is not exhaustive but is essential to understand the glory of Allh. These attributes are not acquired but are inherent in the concept of Divinity.
This lesson is entirely based on chapter 26 & 27 of Syed Saeed Akhtar Rizvi's God of Islam, Dar-es-salaam, 1970. It has been compiled and edited to suit this course by S.M. Rizvi.
20. All-Knowing. Question 4: [6 points] Explain in your own words the concept of additional quality and why this attribute is incompatible with the concept of Divinity.
2. What is Justice?
Justice is that every person's rights should be respected, that no distinction should be made between people for no reason. For example, in a school examination, all those who have a certain mark can move up to next grade. Thus, the principal cannot make any distinction among the students and allow some of them to proceed to the next class while depriving others of this right while their marks are the samebecause creating such a distinction among students who have the same right of entry into the higher class constitutes an act of injustice. But in a situation where the question of rights does not arise, discrimination between individuals cannot be counted as injustice. For example, if someone wishes to invite some deprived persons to a meal, and chooses only some of these unfortunates, his act does not constitute injusticebecause here there are no rights which are being violated. What is given to them is only given in order to help them and purely out of a sense of doing good. The observance of equality and justice is necessary when all have the same right; but when no rights exist, there can be no discussion of equality and justice, and discrimination between two individuals in such cases cannot be called injustice. Thus, those who find difficulty in understanding the creation of things, and ask why God has not created all people equal and without distinction, and why He does not behave towards everyone with equal measure, have actually not understood the real meaning of justice. If God does not create anyone at all or if He distinguishes between beings, nobody's rights have been violated, and therefore we can say that there is no injustice in spite of the differences and variations we find among human beings. However, since God is Omniscient and Wise, and does nothing without a good purpose, we can ask: What is the reason for the distinctions among human beings? Are the differences necessary in the order of things?
nor without reason. Without doubt, the beauty and complexity of this world is due to the variety of its parts, and we cannot call this diversity meaningless or unjust. We have shown above that injustice exists where distinction is made when all have the same right to use something equally. However, the parts of the world had no existence before they were created, and so they had no pre-existent rights which would enable us to say that the distinctions between them constitutes an injustice. In fact, the world of creation owes its existence to variety, and if there had not been any variety there would not have been any universe, there would have been just one big uniformity. It was this variety that brought into existence atoms, solar systems, galaxies, trees, plants and animals. Turning now towards variety in human life, we see that diversity in man is not an exception to this general principle of variety. If we look at the diversity in human ability, intelligence and memory and ask why they are not the same in all humans, we must first ask why plants and minerals do not have these superior faculties. Then we can see that neither of these questions can be properly discussed, because such questions can only arise when rights are being trampled on. In this case, neither of these two conditions existed prior to creation such that a distinction between them should be seen as an injustice. *** Another point to notice is that God demands from everyone according to his ability and responsibility, and no one is asked to do more than his bodily and mental powers enable him. This is justice itself. For example, if a principal gives the examination of the most advanced class to one of the lower classes, this is an act of injustice. However, if he gives the easy questions to the lower class and the difficult questions to the advanced class, then no one can complain that there had been injustice. Instead, he would be regarded as just by any meaning of the word. Therefore, if all existent things are regarded from the same point of view and their responsibilities were all the same, then to make a distinction as regards their creation would be an act of injustice. But we know that responsibilities are proportional to the individual's capabilities, and thus there is no injustice. For example, if a small screw in a machine has to do the same work as the largest cog, there would be injustice; but if each part must work according to its design and possibilities, then there is no injustice. Moreover, we believe that God is Wise and that He does not do anything for no reason or for no good purpose, and we believe that the world has a special design so that no speck can come into existence without reckoning or design. If, in such cases, something appears useless or without a function, it is in fact because of the limited nature of our minds. Not knowing something does not mean that it does not exist. We can conclude from this that all the variations in things have some good purpose, and that they are all perfectly useful and necessary in the system of the universe, although we may not be able to understand this by our restricted thinking. *** It may be objected that all individuals may have the same characteristics, talents and
abilities, but that because of the needs of society they are forced to divide their labour among themselves. The answer to this is that if this were the case, those who seek an easy life would choose the easier occupation, and the difficult and laborious occupations and menial tasks would be left with no one to do them; for no one would be ready to do them, since they all think the same way. The spirit of man must pass through various states in order to obtain moral perfection. Gradually, calmly and without haste, through facing difficulties and comforts, tasting the bitter and the sweet, his spirit becomes more perfect. It is these ups and downs that teache man to acquire pleasure; sometimes he is the king of the castle, and sometimes he is thrown into the dungeons. Happy is the one who uses whatever situation he finds himself in to perfect his soul. If he is well-off, he can follow the way of perfection by helping the poor and the orphans, thus acquiring a great, humanitarian spirit, although he could be using his riches for easy living and luxury without putting them to any spiritual use. Similarly, if he is poor, instead of encroaching upon other people's property and rights, he can be contented with his lot, be patient and cultivate self-respect, thus rolling away the stone of life's difficulties with the hand of activity and patience. Thus all the vicissitudes of life are ways to perfection, and we must follow this way, whether the passage is narrow or wide. Our meaning is not that we should will upon ourselves difficulties and sufferings. It is clear that this would be very difficult because we would not be using the natural abilities that God has bestowed upon us. What we mean is that, if we try our best, but do not reach our objective or fall from prosperity to hardship, we should not consider ourselves to be unfortunate. Rather, we should regard the vicissitudes, ease and difficulty, as new fields for the building of our souls and the use of our minds in resistance and struggle against these difficulties. In this way, we can derive the greatest benefit for our spiritual strength. One who acts thus does not find in life anything against the principles of justice and purpose, and everywhere he turns he finds victory and prosperity. In this respect, the Qur'n says: He has raised some of you in rank above others, that He may try you in what He has given you. (6:165) The meaning of the words `that He may try you' here is that we should use to our benefit the present moment, and so, whatever situation happens to man, it is for his spiritual development, and this is the Grace and Justice of God. This is the philosophy of differences and vicissitudes which can never be in contradiction to Justice. If we fail to understand some of the world's events we should not consider them to be unjust and wrong, because the system of creation is built firmly by the Powerful hands of the One with whom there can be no injustice, and all that He demands from us is through His Love. This is a fact that we have clearly observed many times in the things which have happened to us and to others. Sometimes we consider something to be bad, but after a while we realize that not only was it without harm, but that it was also positively beneficial. The Qur'n says: Yet it may happen that you will hate a thing which is better for you; and it may
happen that you will love a thing which is worse for you. Allah knows, and you know not. (2:216) *** This lesson is based on the followings: Dar Rah-e Haq Board, The Roots of Religion, Qum 1982. It has been compiled and edited for this course by S.M. Rizvi.
5. more 6. variety 7. purpose 8. capable 9. small 10. diversity 11. large 12. uniformity 13. function Question 4: [10 points] The Qur'anic verse "So that He may try us in what He has given us" means: (a) He would like to see how we conduct ourselves in a given situation. (b) He may test us by giving us certain things. (c) He wants us to perfect ourselves morally by dealing patiently and strongly with whatever situation we are facing. (d) In happiness or sorrow, our objective remains the pleasure of God. (e) He subjects some people to greater difficulties than others.
Those who give importance only to the first dimension, overlook the profound character of man and have thus forgotten the other two important dimensions. Those who land importance to the first two dimensions, but neglect the third, only succeed in creating an environment devoid of any spiritual and moral values. Arnold Toynbee, the famous British historian, in a long interview with Life magazine, said that man had submitted himself to materialism and that from that point of view we do not lack anything. However, he said, we have become bankrupt on the spiritual side of things. There is still time, he said, to address this problem and return to religion. So a serious thinker goes further than the first two dimensions, and studies the purpose of life from all three dimensions. The third dimension gives man the power to evaluate his entrances and exits on the stage of personal and social dimensions. Man can reach perfection only by making his way through various dimensionshe must find this way, for it is the purpose of his creation.
2. Human Conscience
The question now arises of whether man's conscience alone can lead him through these dimensions. Let us begin to analyse this problem with description of human conscience itself. Most people would agree that within the depth of man's nature, there is a power which can distinguish good from bad. This power is known as human conscience. We do not deny that society has an influence on deciding what is good and evil: for example, dress, food and other similar things may be good at one time and place, and bad in others. Such values are the result of a particular society's view-point. However, there are certain values good as well as evil which are of universal nature; they are not confined to one time, place or society. For example, trustworthiness, helping the poor and the weak, working for humanity, and justice. These are considered as good values deeply rooted in the nature of man. Likewise, cheating, selfishness, and injustice are considered as bad at all times and in all places. Such universal values prove the existence of human conscience. Can conscience alone guide us to perfection through the three dimensions of life? Conscience by itself cannot guide man completelyit needs training. Human conscience is like minerals in the earth which must be extracted and refined. Otherwise, it may be perverted and rendered useless under the influence of a corrupt social environment. Every person is familiar with the situations where he himself or a fellow human being has suppressed the voice of his conscience and given in to his evil desires.
3. Human Intelligence
From the early stages of history, man has been putting forward many ideas for the improvement of human society. But to this day, he has failed to present a plan which would satisfy all requirements of human nature. This is due to the finite nature of our knowledge about the material as well as the spiritual world. Even when man has put forward a good idea, there is no guarantee that it will be implemented properly. On the individual level, for example, many intelligent and knowledgeable people know the harm of alcoholism, gambling and crime, but nevertheless
they fall victims to such practices. On the social and collective level, we have the example of the United Nations Organization with over 150 member countries. But it is a weak world body whose resolutions generally remain merely in the minutes and only on paper. This shows clearly that human intelligence and knowledge are no guarantee for action.
societies to serve their interest. Moreover, history bears witness that the upper and wealthy classes did not participate in the movements led by the prophets, and that Divine religions always opposed the oppression of feudalists and capitalists.
society. (c) The purpose of our creation is to achieve perfection by observing the limits imposed by our spiritual dimension upon our material and social dimensions. (d) Human conscience is sufficient to guide human beings to perfection. (e) Perfection means submitting to the will of God to the extent that the individual's will merges with God's will. (f) Conscience is a power within every human being that identifies the good and the evil. (g) Prophets must perform miracles when demanded to prove their truthfulness. (h) Human intelligence and knowledge can guarantee the implementation of good ideas. (i) Prophets were sent to train human conscience and intelligence towards perfection. (j) A miracle that is beyond human capacity distinguishes a real prophet from an imposter. Question 2: [10 points] What is the function of human conscience? Explain, with an example, how conscience identifies universal good and evil values. Question 3: [10 points] Describe at least two reasons why Divine guidance is needed and why prophets and messengers were sent. Question 4: [10 points] How would you distinguish a real prophet from an imposter? What kind of miracle would you expect from a real prophet?
aim, which was the guidance and teaching of society, would be lost. Of course, we know that no wise person does things against his aim, and that he takes regard for what is effectual in attaining and reaching his aim. For example, someone who wants a number of distinguished individuals to take part in a celebration in his honour knows that no one without an invitation can honourably attend. He will never send an invitation to someone who is averse to him, rather he will try to send his invitations in such a way that they will all be accepted, and, if he doesn't do this, his work will not have been prudent and wise, and it will be regarded as having been unseemly and unbecoming. The Merciful and Wise God also takes account of what basically interferes with the guidance and education of society, and does not want people to depend on and follow the will of capricious and impure men, and so to end up far from, and be deprived of their true development. Therefore, He has sent immaculate prophets so that the guidance and instruction of society may be in the best possible way. And now we shall read in more detail why the prophets must be without fault.
they say, and so that people may strive more assiduously in carrying out the plans and putting into practice the reformative instructions of the prophets, and understand from the depths of their hearts their leadership. Thus the aim of the prophetic mission, that is to say the leading of the human race to development on all sides, will be accomplished; the aim of the prophetic mission will not be obtained under any other circumstances, and that would be very far from the wisdom of God. This purity and worthiness of the prophets was so extraordinary that people became devoted to them to such a degree that their followers felt great love towards them and gave up their lives in following and obeying them, without heed for the consequences. However, the question as to how one man can be completely free from sin and error is a matter to which we shall now turn our attention.
(b) For greatest impact, a prophet must instill ______ in his followers. (c) It was their true ______ and real ______ of God that made prophets free from sins and impurities. (d) The reason why prophets refrained from committing sins was that they could _________ the effects of evil deeds. (e) The prophetic mission required prophets to demonstrate extremely high _______ character and ethical _______. 1. foresee 2. love 3. standards 4. character 5. moral 6. affects 7. knowledge 8. confidence Question 2: [10 points] Tick the appropriate box: (a) Infallibility means complete immunity from sins. (b) Prophets cannot commit sins because of the nature of their creation. (c) An imperfect teacher cannot deliver perfect teaching. (d) Masm refers to those prophets and imams who are free from errors and sins. (e) Prophets were immune from sins but they could make unintentional sins. Question 3: [12 points] Briefly discuss two reasons on why the prophets must be masm. Question 4: [12 points] Is infallibility an acquired quality or is it bestowed upon the prophets by God?
1. Nru th-Thaqalayn, vol. 3, p. 367.
and messengers to guide mankind in all parts of the world. The first was Prophet Adam and the last was Prophet Muhammad (peace be upon them both). The basic faith of all the prophets was the same: to call people to the One and Only God (tawhd) and bring peace in human society; the differences are only in the codes of law. However, not all the 124,000 prophets were of the same rank and status; some were greater than the other; some were sent as assistants to those messengers who came before them; some where given a holy scripture while others were not. There were some prophets who came with divine laws which their followers were to implement. Such prophets were higher in rank over the others, and are known as ulu 'l`azm prophets. Ulu 'l-`azm means those who possess great responsibility. The ulu l-azm prophets are five: 1. Prophet Nuh (a.s.) known in English as Noah. 2. Prophet Ibrahim (a.s.) known in English as Abraham. 3. Prophet Musa (a.s.) known in English as Moses. A person who believes in the message of Prophet Musa (a.s.) is known as a Jew. 4. Prophet Isa (a.s.) known in English as Jesus. A person who follows the message of Prophet Isa (a.s.) is known as a Christian. 5. Prophet Muhammad (a.s.). A person who follows the message of Prophet Muhammad (a.s.) is known as a Muslim. The divine laws brought by Prophet Nuh were followed till the advent of Prophet Ibrahim and the more advanced divine laws were sent by God through him. Then Prophet Musa was sent with a new set of laws which were even more elaborate; Musa was followed by Prophet `Isa who modified the laws of Musa. Last of all came Prophet Muhammad with the most perfect and comprehensive divine law. No prophet or holy scripture is to be sent after Muhammad (a.s.). Many prophets were also given scripturesGod commandments sent to mankind through His prophets and messengers. The scriptures that were revealed to Prophet Nuh and Prophet Ibrahim are not well-known. The Qur'n talks about scrolls (suhuf) of Ibrahim which shows that many books were revealed to him. The most famous scriptures revealed to the prophets are the following: 1. The Tawrt (Torah) revealed to Prophet Musa. 2. The Zabr (Psalms) revealed to Prophet Dawud (a.s.) known in English as David. 3. The Injl (Gospel) revealed to Prophet `Isa. 4. The Qur'n (pronounced as Qur-aan) revealed to Prophet Muhammad. *** This lesson has been prepared by S. M. Rizvi.
11. Suhuf 12. Jesus 13. Injil 14. Musa 15. Jews 16. Bible 17. Noah 18. Adam 19. peace 20. Moses Question 2: [10 points] Listed below are some of the Prophets mentioned in the Qur'n. Circle the letter before the names of those who came with a divine law. (a) Prophet Ya`qub (Jacob). (b) Prophet Ayyub (Job). (c) Prophet Musa (Moses). (d) Prophet Yahya (John). (e) Prophet Muhammad (a.s.). (f) Prophet Yunus (Jonah). (g) Prophet Ibrahim (Abraham). (h) Prophet Yusuf (Joseph). (i) Prophet `Isa (Jesus). (j) Prophet Nuh (Noah) (k) Prophet Ismail (Ishmael). (l) Prophet Zakariyya (Zacharia). Question 3: [10 points] (a) Specify the names of the Divine Books in the order in which they were revealed, and also write the names of the Prophets who received those Books. (b) Which Divine Book contains the most comprehensive and eternal laws?
So we see that from childhood he was blessed with God's favour and grace, and was always guided by Divine friendship and help in works that were in their right time and place. Muhammad's behaviour and speech in childhood were such that everyone's attention was attracted. In his youth, also, he was far from all the evil deeds which tainted those people in its environment. He took no part in their riotous poetry gatherings. He drank no wine, was an enemy of the idols; he was perfect in his speech and behaviour. Years before he became a prophet, the people called him as-Sdiq (the truthful) and alAmin (the trustworthy). He had a pure mind and radiant intellect, and a godly and heavenly character. Every year for one month he went to the cave of Hira and was with God in His mysteries and in prayers. At the end of the month, before returning to his home, he went to the Ka`bah and made seven or more circumambulations.
preaching, even once trying to kill him; but with the help and protection of God all their tortures, persecutions and schemes were without effect and came to nothing. Day by day the call to Islam, and also the acceptance by people, spread, even to those who came from outside Mecca. People rose up with their souls in answer to this Divine invitation. In the eleventh year of the prophethood, some people from the tribe of Khazraj of Medina came to Mecca to perform the pilgrimage. The Prophet invited them to Islam and they accepted, with the promise that when they went back to Medina they would call the people to Muhammad's religion. They went to Medina and spread the invitation of the Prophet. The next year, twelve Medinese accepted the faith of the Prophet of Islam at Aqaba and resolved: not to associate anything with Allah, not to steal, not to fornicate, not to indulge in infanticide, not to bring malicious accusations against anyone, not to disobey the Prophet in any thing which he indicated. Then the Prophet sent a man by the name of Mus`ab bin `Umayr with them to teach the Qur'n, and thus a large group in Medina pledged their faith in the Prophet.
In a five line paragraph, describe in your own words the message of Prophet Muhammad (a.s.) and his teachings.
1. At-Tabari, Ta'rkh, vol. 3, p. 1159; Ibn Hishm, Sirah, vol. 1, p. 240-245. 2. At-Tabari, Ta'rkh, vol. 3, p. 1171-1173.
connected with Arabic literature and all subjects related to philosophy and theology came to the Arabs through the Qur'n. Below, we shall study some of the miraculous aspects of the Qur'n.
To discover the Qur'ns eloquence, non-Arab speakers can turn to the sayings of those Arabs who were experts in the language of those days and which are recorded in history, and also to the present day authors who write on this subject. From the days of the Prophet till now, all specialists in the art of Arabic eloquence have confessed to the unparalleled eloquence of the Qur'n and have been overwhelmed in the face of it. For example, the famous contemporary writer `Abdul Fatth Tabari writes, Arab history tells us of many famous men, knowledgeable in the best poetry and prose, like Ibn al-Muqaffa, Jahiz, Ibn `Amid, Farazdaq, Bashshar, Abu Nuwas, Abu Tammam and so forth, but all of them have shown humility when faced with the Qur'n, and have of necessity confessed that the great Qur'n is not the word of man, but a Divine revelation. Dr. Taha Husayn, the famous contemporary Egyptian writer, said, The Qur'n transcends the limits of prose and poetry, because it has special qualities which cannot be found in any poem or prose. So the Qur'n cannot be called poetry or prose, rather it should be said, `It is the Qur'n, that is all.'
object which reflects light, hence it is a `light'. But the sun is a source of energy and light, so it is described as a `lamp'. The sun is not static but moving in a path exactly computed. The Qur'n declared these facts 1400 years ago: And the sun is moving on the course determined for it. That is the decree of the Almighty, the All-Knowing; and the moon, We have determined for it mansions (to traverse) till it becomes like the old (and withered) lower part of a date-stalk; the sun is not allowed to catch up with the moon, nor can the night outstay the day. Each swims along in (its own) orbit. (36:39-41) Exploring The Space: The Qur'n says: O Company of jinn and men, if you have the power to penetrate the regions of the heavens and the earth, then penetrate (them); you will not penetrate them except with a power. (55:34) This verse comes with undoubted encouragement to explore and travel through outer space. Here one should pause and think of the society in which the Prophet of Islam lived. The means of transportation were camels, horses and donkeys. The people lived in tents and worshipped idols. They had not even dreamt of a car or an aeroplane or even a machine of any kind. How does the Qur'n put such a high idea to encourage people not only to fly but to travel to other planets and heavens? In materialistic thinking, such a task is impossible because they claim that human thoughts are reflections of his material environment. Then the only solution in this case is to believe that the Qur'n is not a product of the human mind, but is a revelation from God. No human being could definitely put forth such an idea even if he were the greatest astronomer or scientist. Pharaoh's Body: People in our times are proud of their knowledge and the Qur'n baffles them even now. There are so many examples of verses which remained a puzzle for commentators until the discoveries of recent times made their meaning clear. Here is one example: Speaking about the drowning of Pharaoh, the Qur'n says: And We brought the children of Israel across the sea; and Pharaoh and his horse persuade them wrongfully and aggressively; till, when the calamity of drowning overtook him, he said, `I believe that there is no God but He in whom the children of Israel believe, and I am of those who submit to Him.' What! Now! While you were disobedient before this and were of those who create disorder (in society). So this day We will save you in body only, so that you may be a sign to those who come after you. (10:9193) These verses clearly say that Pharaoh's body was recovered and it became a sign of warning to later generations. But this thing is not mentioned in the Bible. Still the Qur'n claimed that the body of Pharaoh was recovered; and 1300 years after this revelation, excavations have brought into light that body which was mummified and preserved for future generations, and even after these long centuries his face and body clearly show the effect of drowning. If the Qur'n was the work of a man, how did he know of this fact which was not known even to the Jews and the Egyptians of that time?
*** In the end, it is necessary to remind the Muslims that if they get to know the Qur'n, or get to know it better and put its great, magnificent and precise project into action, greatness will be theirs, and more. The huge edifice of the greatness of Muslims collapsed when they stopped putting the commands of this heavenly book into practice. So they fell down, they were satisfied only with the name of Islam. Our departed greatness will return when we leave this crooked way and, starting again, become true Muslims and put the Qur'n at the top of the sights of our hearts and our wisdom, and make it an example for life, as the Prophet said, When calamities encompass you like the darkness of the night, reach for the Qurn. *** This lesson has been adapted from S. Saeed Akhtar Rizvi, The Qur'n & Hadith (1971) Dares-salaam, Tanzania with few passages added from Dar Rah-e Haq, The Roots of Religion.
8. consistent 9. guidance 10. eloquent 11. sincerely 12. submit 13. linguistic 14. elevate 15. astro-physics 16. revelation Question 2: [20 points] True or False: (a) The Prophets were given miracles to give them power and overcome opposition. (b) Prophet `Isa was given a stick which turned into a huge snake. (c) Some miracles of other prophets exist even today. (d) The Qur'n was revealed piecemeal over a period of 21 years. (e) Prophet Muhammad (s.a.w.) was given the Qur'n as a miracle. (f) The Qur'n is the creator of Arabic grammar. (g) `Abdul Fatth Tabari, the famous Arab scholar, wrote The Qur'n transcends the limits of prose and poetry. (h) The Qur'n's main miraculous feature is its strength of conviction and unity of purpose. (i) The Qur'n contains statements that modern science, despite its great advancement, is neither able to verify nor deny. (j) The Qur'n's challenge to mankind to produce just one chapter like its own remains unfulfilled even today. Question 3: [4 points] What was the final challenge of the Qur'n to the Arabs? Question 4: [10 points] Describe at least three miraculous aspects of the holy Qur'n. For 5 Bonus Points: Give an example of a scientific fact which the Qur'n stated 14 centuries ago which was later verified by modern science.
1. New Researches into the Composition & Exegesis of the Qur'n [London, 1902] p. 9
nor associate. This is the message of a short chapter of the Qur'n which the Muslims recite every day in their prayers so as to be far away from the possibility of associating anything with Him.
thoughts and the causes of their decline and fall, so that they may keep far from the precipices of their destruction. It says, Indeed many events have taken place before you, therefore travel on the earth and see what was the outcome of those who rejected [the message of God]. This is a clear statement for mankind, and a guidance and an admonition for the pious people. (3:136) In short, Islam desires that man should think deeply and freely and travel across the far horizons of thought and knowledge and take everything that is best for the improvement of his being. For this reason, Islam values scientific advances and discoveries which are for the help of humanity, and this is why scientists and scholars emerged in the centuries following the advent of Islam, to decorate the high road of human civilization with the jewel of their scientific endeavours, so much so that their great names will shine forever at the summit of scientific history. They include Jbir ibn Hayyn, Rzi, Ibn Sin (Avicenna) and Nasru 'd-Din Tusi, who were celebrities in all the sciences of their time: philosophy, natural science, astronomy, alchemy, etc. The books of Ibn Sina were even taught in European universities up to the end of the last century. Jurji Zaydn, the famous Christian writer of Lebanon, says in his Ta'rikh at-Tamaddun al-Islami, As soon as Islamic civilization found its feet, and the new sciences spread among the Muslims, Muslim scholars appeared whose thinking was more important than the founders of some of the branches of the sciences. In fact these sciences took on a fresh colour with the new researches of Islamic scientists, and progresses due to Islamic civilization. (p. 598)
be no clash between that law and the new means of life. Islamic laws are of the latter category, that is, they do not look especially at the means of life at a given period in history. For example, they say, A Muslim nation must be strong enough to protect itself from foreign powers. This law, even though made at a time when sword was a means of defence, looks at the permanent need of a Muslim society. However, if Islam had said that a Muslim nation must defend itself with swords, then this law would become obsolete in the twentieth century. Whatever changes take place in the means of life, it will not be outside the all inclusive domain of the laws of Islam this is, indeed, the secret of Islam's eternity.
implementation. (i) Islam promotes equality, encourages intellectual inquiry, exalts pursuit of knowledge and maintains a balance between material and spiritual life. (j) Islam encourages suppression of desires. Question 2: [10 points] Circle the letter of one correct statement: (a) According to Islam, Christianity and Judaism are valid religions even today. (b) It is permissible to revise the fundamental Islamic principles to suit the needs of changing times. (c) Imam Ali ar-Riza (a.s.) said, With the Prophet of Islam, Muhammad (a.s.), revelation came to an end. (d) Muslims believe that the Prophet of Islam is the Last Messenger of God and that the Qur'n is the Final Revelation. (e) Islam is the continuation of Christianity and Judaism. Question 3: [25 points: 15 for (a) & 10 for (b)] (a) What is the fundamental criterion for a law to be eternal and permanent? (b) Describe at least two Islamic laws that would fit the criterion you mentioned in (a).
1. 2. 3. 4. 5. This is an authentic hadith accepted by all Muslims, see al-Amini, al-Ghadir, vol. 3, p. 196-202. Nahju 'l-Balaghah, sermon 133. Bihr al-Anwr, vol. 2, p. 34. Was'ilu 'sh-Shia, vol. 12, p. 49 Bihru 'l-Anwr, vol. 70, p. 114.
without an educator they cannot reach their own perfection. Now we must ask if such a society, in such conditions, needs a leader who can take the reins of command in the place of the Prophet or not, so that the result of all the pains the Messenger of Allah took should not be dissipated? Is there not a need for a knowledgeable, political authority who is thoroughly acquainted with the Divine laws and who can guide and lead the people on the right path in the right way? The Shia belief holds that the Love of God and His infinite wisdom demand that after the Prophet the people should not be without a leader. Such a leader must be sinless and wise, so that his correctness of speech and action may be a guarantee and a true sign of a superior man, someone selected by God. He must take the reins of the Muslim community in his hands and lead and guide them with the extensive wisdom and foresight, without error, and this he must take from the Prophet of Islam. Because there is no reason for God, Who was considerate of the people in the time of the Prophet to change His judgment and to withdraw His loving concern. How could it be possible that God, Who by His Grace created thousands of elaborate details for the protection and growth of our bodies, has neglected to appoint a goodly successor to the Prophet? Does not the bringing into existence of the best of communities, which is the aim of Islam, need the selection of the best of leaders? Is not the appointment of a sinless leader, educator and Imam the basis of the contentment of society? Can Islamic society attain contentment and happiness without divine supervision and leadership? So if there is a need for the divine, sinless leader, and Islamic society wants a divine educator, how can it be said that this matter has been ignored by Islam and that the people have been left to themselves? In short, the same philosophy which demands the appointment of the Prophet also precisely demands that God should introduce and appoint a successor through the Prophet. The Prophet of Islam (a.s.) said in the latter part of his life: O People, I swear before Allh that I have explained what will make you nearer to heaven and what will take you far from the Fire. With this explanation, how can it be said that the Prophet of Islam did not appoint his immediate successor?
beyond the external world, must be a guide in this valley also, so that they can interpret and explain the Qur'nic verses according to Allh's purpose. For if not, ordinary people will sometimes interpret incorrectly and will end up far from the truth. The Prophet himself has said, Anyone who interprets the Qur'n according to his own opinions will have a place in the Fire. It is recounted that a thief was brought into the presence of the Abbasid caliph Mu`tasim so that he might be punished according to the punishment prescribed in the Qur'n. The command of the Qur'n is: Cut off the hand of a thief. But Mu`tasim did not know from where the hand should be cut. He asked his Sunni `ulama. One of them said, From the wrist. From the elbow, another said. Mu`tasim was not satisfied. He was forced to ask Imam Muhammad at-Taqi (a.s.), the ninth Shia Imam, who was present in that gathering. The Imam replied, Only four fingers must be cut off. Why? Since Allh has decreed in the Qur'n, And that the places of sajdah are for Allh. (72:18) that is the seven places of the body [which touches the ground in prostration], ........ so they should not be cut off. All those present accepted and were satisfied with his proof. This kind of interpretation is in fact interpretation of the Qur'n by the Qur'n, and is peculiar to the Ahlu 'l-bayt (a.s.), and no one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the lead from the Imams of the Ahlu 'l-bayt and has made them his example. 2. What we have said above is only in regard to the correct interpretation of the esoteric meaning and commands of the Qur'n. But beneath the esoteric words and meanings of the Qur'n, there are shades and layers of spiritual messages which can only be correctly explained by qualified guides. The Prophet of Islam (a.s.) said, The Qur'n has a beautiful outer meaning and a profound inner meaning.1 He also said, The Qur'n has profundity, and its profundity is deep too, up to seven inner layers.2 According to the great exegetists, the entire Qur'n has a hermeneutics and an inner meaning to it, and to arrive at them by thought and research alone is not possible. It is not explicable to all through words, for the ability to perceive and practice this is not given to all men. Only those near to God, the pure, those free from moral corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others. Those who are spiritually near to God and free from error are the Prophet and his Ahlu 'lbayt about whom the Qur'n says: Allah desires only to keep away from you, O the Ahlu 'l-bayt, abomination and to cleanse you. (33:33) There is also a hadith which says that only the Prophet and his Ahlu 'l-bayt can perceive all the truths of the Qur'n.3 This implies that the Prophet (who was the recipient of the Qur'n) and his Ahlu 'l-bayt (who were his close family-members) are more acquainted with the meaning of the Qur'n.
It is because of this connection between the Qur'n and the Ahlu 'l-bayt that the Prophet said, "I leave two things in your trust, the Book of Allah and my family; if you attach yourselves to these two you will never go astray."4 As a postscript, the summary of this lesson can be found in the discussion which students of Imam Ja`far as-Sdiq (a.s.) had with a Sunni in the presence of the Imam. A man from Damascus (which was the support base of the Umayyids) had come to Medina with the intention of debating with one of the students of Imam Ja`far as-Sdiq (a.s.). The Imam said, Introduce this man to Hishm. Hishm was the youngest of his students. O Child, said the man from Damascus, ask me concerning the imamate of this man (referring to Imam Ja`far as-Sdiq). Hishm was angered by his lack of manners and shuddered. But he concealed his temper and began: Is your Creator more kind and loving towards His slaves, or the slaves themselves? The Creator. What has the loving Creator done for his slaves? He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship and unity among them. He has made clear to them their religious duties. Who is that guide? The Prophet. Who is it after the death of the Prophet? The Book of Allah and the sunnah of the Prophet of Islam. Can the Book of Allah and the sunnah of the Prophet prevent us from differences today? Yes. So why do you and I who are both Muslims have a dispute, or in other words, why have you come here from Damascus as a result of this difference? The man from Damascus was silent and said no more. Imam Ja`far as-Sdiq (a.s.) said to him, Why don't you speak up? What shall I say? he replied. If I say we have no difference, then I lie. And just as I said the Book of Allah and the sunnah of the Prophet should take away the differences between us, so this also is untrue, because, in many instances, the Book of Allah and the sunnah do not have a clear and obvious meaning that could dispel our differences. So the man from Damascus said that he wanted to ask the very same question from Hishm. The Imam agreed. O Hishm. Who is more loving towards people? God, or the people themselves? God. Did he send them someone to protect the unity of Muslims and to take over their control, to explain to them the truth and falsity? Are you talking about the time of the Prophet, or about now? In the time of the Prophet, it was him; no, tell me about now. Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet.
How can I verify and accept this statement for myself? Go now and ask him anything you like. That's right, there is no excuse; only I must ask. Then Imam Ja`far as-Sdiq (a.s.) told him about his journey and of the things that had happened to him on his way which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam. *** This lesson has been adapted with minor changes from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.
(ii) the Prophet. (iii) prominent people of the community. (iv) God. (c) What is the most important quality of a divinely appointed Imam. (i) honesty. (ii) integrity. (iii) truthfulness. (iv) infallibility. (v) trustworthiness. (d) Exegetists are scholars and intellectuals who (i) translate the Qurnic verses. (ii) interpret the Qurnic verses. (iii) narrate hadith. (iv) explain the sunnah. (v) describe history. (e) is logical to conclude, based on this lesson, that an Imam should provide (i) spiritual leadership. (ii) temporal authority. (iii) moral leadership. (iv) a political leadership based on highest moral and ethical standards. (v) both spiritual and political leadership based on the Qur'n and sunnah. Question 3: [8 points] Describe the hadith narrated by the Sunni scholar, Imam Ahmad ibn Hanbal, which undeniably proves not only the necessity but also the existence of a divinely appointed Imam. Question 4: [8 points] Explain and discuss the most powerful argument that a disciple of Imam Ja`far as-Sdiq (a.s.) presented to a man from Damascus against the belief that the Qur'n is sufficient to guide the people to the right path.
1. Al-Kulayni, al-Usul min al-Kafi, vol. 2, p. 599. 2. Al-Kashani, Tafsir as-Safi, vol. 1, p. 39. 3. Tafsir Mir'atu 'l-Anwar, p. 16.
4. Ibn Hanbal, Musnad, vol. 3 (Beirut) p. 17; al-Amini, al-Ghadir, vol. 1, p. 55; Ghayatu 'l-Marm, p. 212
Lesson 15: Amir Al-Muminn Ali: The Chosen Successor of the Prophet
1. The Successor of the Prophet
The Shia Ithn `Ashari Muslims believe that after the Prophet of Islam, the leadership of the world of Islam fell to Amir al-Mu'minin, Ali (a.s.), and then to his eleven infallible descendants. This belief is as clear as the rays of the morning sun, and those who are unprejudiced and impartial will have no cause to doubt it. Jbir bin Abdullh, one of the prominent companions of the Prophet (a.s.), said, "The day the verse concerning obedience to Allah, the Prophet and the Ulu 'l-Amr was revealed (4:59), I asked the Prophet: `We know Allah and the Prophet, but who is the third?' He said, `They are the Imams, my successors, the first of whom is Ali bin Abi Tlib, then, in order, Hasan, Husayn, Ali ibn Husayn, Muhammad bin Ali, who was called Bqir in the Torah, and whom you, Jbir, will meet and to whom you will convey my salm; then, after him, Jafar ibn Muhammad as-Sdiq, Musa ibn Ja`far, Ali ibn Musa, Muhammad ibn Ali, Ali bin Muhammad, Hasan ibn Ali, and in the end the son of Hasan ibn Ali will come, whose name will be the same as mine (Muhammad Abu 'l-Qsim).'"1
Or did the Prophet of Islam attach no importance to the Muslim community after he had gone? Or were concerns and prudence something he could do nothing about? Or did he not know who was the worthiest successor? Which of these possibilities seems more reasonable? With the quality of leadership and the concern for the affairs of the people which we see in the Prophet of Islam, how could he have not given any guidance or instruction on this vital matter of the Muslims' leadership? In the light of this reality, the Shias proceeded to investigate the original texts and documents of Islam and they came across an enormous quantity of sources which made them conclude that there are clear, sufficient, precise orders from the Prophet of Islam about his successor: the verse of wilyah, the hadith of Ghadr, the hadth of Safinah, the hadth of Thaqalayn, and many more, all of which are tested, examined and explained in the great works done on this subject. From all these we shall select only the hadth of Ghadr and we shall seek to judge its value and implications in an unprejudiced manner.
my responsibility by conveying the message of Allah to you?" "We are the witnesses that you have delivered the message to us, and that you made every effort in this direction. May Allah give you the best reward!" "Do you witness to the unity of God, the prophethood of his slave, Muhammad, and to heaven and hell, death and the resurrection, and to the life after death?" "We do witness to these." "May Allah be our witness!" And then he said, "O people; I and you, we shall see one another besides [the fountain of] Kawthar [on the day of judgment]. Be careful after me how you deal with two precious things." "O Prophet, what are these two things?" "The Book of Allah, and my descendants. Allah told me that these two are not be separated from one another till they reach me beside the Kawthar. Do not go ahead of them, for you will be ruined. Do not fall behind them, for you will also be ruined." Then he raised the hand of Ali so that everyone could see him and know him. Then, in the same position, he read the divine order of succession. "O people, who is more deserving among the believers to have wilyah (authority) and guardianship over them?" "Allah and the Prophet know best." "Allah gave me wilyah, and I am more worthy than the believers and the followers themselves. Therefore, to whosoever I am his wali (master) and guardian, Ali is his master and guardian too. O Allah, be the friend of his friends, and the enemy of his enemies. Help anyone who helps him, and punish anyone who rebels against him." "Now everyone who is present must tell [the event to] those who are absent." The people had not yet dispersed when the following verse was revealed: Today I have perfected your religion for you, and I have completed my blessing upon you, and I have approved Islam as your religion. (5:3) Then the Prophet cried out: "Allhu Akbar! The religion of Allah has been perfected, and He is pleased with my prophethood and the wilyah of Ali after me." After this ceremony, people felicitated Amir al-Mu'minin Ali. Among the foremost of the companions who felicitated him were Abu Bakr and `Umar who said, "How good for you, O Ali, to have become the master of me and every believing man and woman."
the disciples of the companions (tbi`iyn). The unbiased scholars of the Sunni world have mentioned the event of Ghadr in their books with great documentation. `Allamah Amini has mentioned three hundred and fifty such scholars in his al-Ghadr. Many great Islamic scholars have written books exclusively on the event of Ghadr, and twenty-six such writers have been mentioned in al-Ghadr. Dictionary compilers have related the story of Ghadr under the entry of `Ghadr' or `Mawla' (master). So there can not be the smallest doubt, nor the least shadow over the chain of narration of the hadth of Ghadr except for those handful of people who can stand in the light of the sun and feel its warmth on their skin but still say that there is no light or warmth.
(b) The Prophet of Islam considered his ummah capable of selecting a successor after his death. (c) When the Prophet sent armies for jihd, he used to appoint a commander & several deputy commanders. (d) Imam Muhammad ibn Ali's name is mentioned in the original Torah as al-Bqir. (e) The event of Ghadr took place in 11th year of hijrah. (f) The word awla in the hadth of Ghadr means one who has more authority. (g) Tab`yn means the companions of the Prophet. (h) `Allamah Amini has mentioned 350 Sunni scholars who have described the event of Ghadr. Question 2: [15 points] Name at least three authentic ahdth of the Prophet of Islam which clearly and undeniably settle the question of succession after his death. Question 3: [6 points] Circle the letter of the correct answer: In the Qur'nic verse concerning the obedience to Allah, the Prophet, and the Ulu 'l-amr, the term ulu 'l-amr refers to: (a) the pious people of the community. (b) the rulers of the time. (c) the 12 Imams of the Ahlu 'l-bayt. (d) the people of authority. (e) the people of prominence and great wealth. Question 4: [6 points] Describe the most crucial part of the hadth of Ghadr exactly in the Prophet's words. Question 5: [15 points] Fill in the blanks: (a) The hadth of Ghadr is narrated by _____ companions of the Prophet who witnessed the event personally. (b) _____ of the disciples of the companions have mentioned the hadth of Ghadr. (c) _____ Sunni scholars have described the event of Ghadr. (d) _____ great scholars have written books exclusively on the subject of Ghadr. (e) `Allamah Amini has written a book on Ghadr called ____________.
1. Lutfullah as-Safi, Muntakhabu 'l-Athar, p. 101. Safi quotes 50 similar hadith from Sunni and Shia sources.
If it had been otherwise, and the view of others was to be acted upon, then it should have said, When the opinion of the people has been obtained on a matter, then accept it and carry it out. But we see that the verse was not revealed in this manner. What is more, there is evidence in history against the view of the Sunnis. For example, the peace treaty of Hudaybiyyah. The Prophet of Islam left Medina to visit Mecca for the sole purpose of the minor pilgrimage (known as umrah). Near Mecca, the Meccan forces stopped him and said that the unbelievers of Mecca were not prepared to admit him into their city. The Prophet replied that he had not come for war, but only to visit the Kabah. After much discussion, the Meccans agreed to make a peace treaty. The Prophet also agreed to the treaty although it had some conditions with which the Muslims were not happy.1 On hearing of the Muslims' reluctance, Prophet told them: I am the slave of Allah, and His Prophet. I will never turn away from the command of Allah, nor will He let me go.2 A reasonable question at this point would be that: What then is the meaning of the Prophet consulting with the people at all? The Prophets consultation was part of the policy of both respecting the views of the people, and of using reason and thought for the progress of Islam. But this does not mean that the Prophet subjected himself to the majority opinion, and if he paid attention to the opinion of some person or group, it was, in fact, because that was also his own opinion.
the Muhajirin and proposed that the leader should be from the Muhajirin. He ended his speech as follows: So we are the rulers, and you are the ministers and the counselors. We will not do anything without consulting you. Hubb ibn Mundhir, an Ansari, stood up and said, O Ansr, beware! Take the reins of government in your hands; for the people [i.e., Muhajirin] are under your protection, no one can quarrel with you. Do not fall out between yourselves, so that what you do is ruined. `Umar, a Muhajir, responded: That can never be! The Arabs would never submit to your rule; they will not yield, for the Prophet was not from you. Then very heated words were exchanged between Hubb and `Umar. In the middle of all this chaos, `Umar swore allegiance to Abu Bakr. Then Bashir ibn Sa`d, leader of the Aws tribe of Ansr, swore allegiance to Abu Bakr. Seeing this, the other Ansaris of the tribe of Khazraj also pledged allegiance so as not to lose favour in the eyes of Abu Bakr against their rival Aws! This is the basis of Abu Bakr's khilafat.
*** This lesson has been adapted and abridged from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.
which still continues. He will reappear when Allah allows him, to establish the Kingdom of Allah on earth, to fill the world with justice and equality, as it would be full of injustice and tyranny. He is al-Q'im (the one who shall stand to establish the rule of Allah); al-Hujjah (the Proof of Allah over His creatures); Shibu z-Zamn (the Lord of Our Time), and Shibu l-Amr (the one vested with Divine authority). *** This lesson has been adapted from chapters 16 & 17 of Imamat: the Vicegerence of the Prophet (Tehran: WOFIS, 1985) by Syed S. Akhtar Rizvi.
associating with Me anything.' (24:55) It is He who has sent His Messenger with the religion of truth, that he may lift it above every religion, though the unbelievers be averse. (61:9) We desire to be gracious to those who were abased in the land, and to make them leaders, and to make them the inheritors. (28:5) The above verses clearly show that in the end the world will fall into the hands of Allhs worthy and righteous servants and that they will become the leaders of the people of the world. Then Islam will be victorious over all religions.
Allmah Majlisi (d. 1010 AH) and Muntakhabu l-Athar of Shaykh Lutfullah as-Safi. When we look at the ahadith on this subject, we come to realize the ahadith mentioning alMahdi (a.s.) have been narrated most frequently, and that there are few subjects in Islam which have been mentioned in hadith so often. Thus, in this light, anyone who believes in Islam and its Prophet must necessarily declare his belief in the existence of the promised Mahdi who is now in occultation. Now we shall relate two ahadith on this issue from the famous Sunni book, Yanbiu 'lMuwaddah: 1. The Prophet said, Al-Mahdi is a descendent of mine. He will be in concealment, and when he manifests himself, the earth will become filled with justice just as it was previously filled with injustice. 2. Salman al-Farsi says that he went to the Prophet when Husayn bin Ali was sitting in his lap and the Prophet was kissing his eyes and mouth, and then the Prophet said to Husayn, You are a chief, son of a chief, and the brother of a chief; you are an Imam, son of an Imam, and the brother of an Imam. You are the Proof (hujjah), son of a proof and the brother of a proof; you will be the father of nine proofs of whom the ninth will be the q'im (one who will establish the divine rule on this earth).
Do not think that Allah is heedless of what the evildoers do; He is only deferring them to a day when eyes shall stare. (14:42) On the possibility of the Resurrection: One day Ubayy ibn Khalaf brought some decaying bones before the Prophet and crumbled them in his own hands, saying: Who shall quicken these bones when they are decayed?" (36:78) In answer, Allah said, Say, `He shall quicken them Who created them the first-time [from nothing]; He is well-aware of all creations.' Is not He, Who created the heavens and the earth, able to create the life of them? Yes indeed; He is the Perfect Creator, the AllKnowing. (36:79) On Reward & Punishment: Then as for him who was insolent and preferred the life of this world, surely Hell shall be the abode. But as for him who feared the station of his Lord and protected the soul from its caprice, surely the Garden shall be the refuge. (79:3741) Whosoever does an evil deed shall be recompensed only with the life of it, but whosoever does a righteous deed, be they male or female, as long as they are believers, they shall enter the Garden, therein they shall be provided without any limitation. (40:40) O Men, fear your Lord! Surely the earthquake of the Hour is a mighty thing; on that day when you behold it, every suckling woman shall neglect the child she has suckling, and every pregnant woman shall deposit her burden, and you shall see mankind drunk, yet they are not drunkhowever, Allah's chastisement is terrible. (22:1-2) If these and hundreds of other verses concerning the day of judgement are considered with care and attention, they will transform man's behaviour in this world to such an extent that he will not undertake a thing without first thinking about the hereafter and fearing God's chastisement. Good Muslims, out of fear of the next world, will carefully weigh their acts and words and even thoughts; they will not do things dictated by their pleasure, and will spend the night and day thinking how to improve themselves and the community. *** This lesson is based on Dar Rah-e Haqq, The Roots of Religion, Qum.
(d) The Qurn has only five hundred verses on the Resurrection and the Day of Judgement. (e) Belief in the life hereafter is an essential part of a Muslims faith. Question 2: [20 points] Explain in your own words the possibility of resurrection. Question 3: [15 points] Explain how the belief in the Resurrection and the Day of Judgement affects the life of a good Muslim. (You may use some real examples from your own life.)
1. Purgatory (Barzakh)
According to the Qur'n and many ahadith from the Prophet and the Imams, death is not our end. The human spirit, after death, remains and experiences blessings or torment up to the time of the turmoil of Resurrection. This period from death to Resurrection is called barzakh. Allah says, Count not those who were slain in the way of Allah as dead, but rather they are living with their Lord, being sustained and are rejoicing in the bounty which Allah has given them. (3:169-170) It is clear that if the life after death was not real, the phrase living with their Lord, being sustained would be meaningless.
done good, he joins the believers; if not, he joins the unbelievers and evil-doers. And everyone will pass the period of Barzakh until the Resurrection with their respective group. Shaykh Saduq writes in his Risalah al-I`tiqadat: In our opinion, the questioning in the grave is a truth, and he who answers rightly will benefit in the grave from comfort and blessings, and the next world from the Garden. He who cannot answer rightly will see torment in the grave, and in the Resurrection he will go to the Fire.
other skins, so that they may taste the chastisement [repeatedly]. Surely Allah is All-mighty, All-wise. (4:56) As for the unbelievers, garments of fire shall be cut for them, and boiling water shall be poured over their heads whereby whatsoever is in their bellies and their skins shall be melted; hooked iron rods await them; as often as they desire in their anguish to come forth from it, they shall be restored into it, and `Taste the chastisement of the burning!' (22:19-23) Behold, the Jahannam has become an ambush, for the insolent a resort, there to tarry for ages, tasting therein neither coolness nor drink save boiling water and pus for a suitable recompense. (78:21-23) Amiru l-Muminin, Ali bin Abi Tlib (a.s.) said: Know that the delicate skin of your body cannot tolerate or bear the fire of Hell. So pity yourselves. You who have experienced the discomforts of this world, and who know your own incapability, and who have seen how when a thorn enters your foot and makes it septic, the warm stones of the ground burn it, you take the pain. So how will it be when you are between two walls of fire, when you lie on stones and your companion is Satan. O those who are slaves of Allah; remember Allah, remember Allah, remember Allah while you are well before you become ill; while you have the opportunity before you become constrained; strive to be free of the fire of Hell before the way of salvation becomes impossible for you. Give yourself to the way of Allah with eyes clear of sleep, and your stomach empty (i.e., fasting). Walk in His path; give away your possessions in His path; use your body to the benefit of your spirit, being sparing. *** This lesson is from Dar Rah-e Haqq, The Roots of Religion, Qum.
(a.s.). (i) Wilyat and love of the Ahlu l-Bayt of Muhammad (peace be upon him) will help the believers during the period of Barzakh. (j) Death is a doorway or a passage to the eternal life in the hereafter. Question 2: [20 points] Explain how the saying of Imam Ali quoted at the end of the lesson affected you.
I cannot survive without my fellow human beings; my survival depends on living in the society.1 A society, however, depends for its existence on laws and regulations. If there are no laws in a society, it is overtaken by the law of the jungle: the struggle for existence and the survival of the fittest. So the need for laws to regulate the lives of human beings is beyond any doubt. Islam teaches that because of the imperative need of laws for a civilized society, God has sent a series of messengers and prophets with divine laws for man's guidance from the very first day of his creation. The last Messenger was Prophet Muhammad (may peace and blessings of God be upon him and his family) who brought the final and the perfect set of laws, Islam, as a guide for mankind till the end of time. Many people think that there is no need for God-made laws, we can make laws by ourselves. Islam believes that a human being is a very sophisticated creature; and since he has not made his own body, nor did he create the world in which he lives, he, therefore, is not the best candidate for making laws about himself. Common sense says that when you buy a complicated piece of equipment, like a computer, you should use it according to the instruction manual prepared by the manufacturer of that particular machine. To learn the computer by trial and error is not the smart way. Similarly, God as the Creator of man and the earth knows better how the human being should live. The instruction manual that God sent for us is known as the Qur'n. But the human being is not just any ordinary machine; rather he is more complicated than the most advanced computer a human can ever produce. So God did not only send the QurnHe also sent an instructor known as Prophet Muhammad. The Prophet of Islam brought the Qurn to us and also provided practical examples in how to conduct our lives. According to Shia Islam, after the Prophet, the Imams of Ahlu 'l-bayt are the protectors of the Qurn and the interpreters of its laws.
The secular system always swings according to the mood of the people: sometimes, the people feel that capital punishment for murder is not right and so they pressure their representatives to vote against capital punishment. But when crimes rates increase and serial murder cases occur more frequently, public opinion changes and the legislators are influenced in favour of capital punishment. Actually both sides of this issue reflect the Judeo-Christian basis of the Western society. Judaism, on the one hand, insists on the principle of justice which demands an eye for an eye. On the other hand, Christianity promotes the principle of mercy by saying turn thy other cheek. Islam, the final version of God-made laws, takes a balanced look at the issue of capital punishment and has beautifully accommodated both the principles of justice and mercy in its system. The Western system did not realize the difference between the two principles of justice and mercy: while justice can be demanded and legislated, mercy cannot be forced or made into a law. You can always plead for mercy but you can never demand mercy. Islam takes this difference into full consideration, and, therefore, it talks about capital punishment on two different levels: legal and moral. On the legal level, it sanctions the principle of justice by giving the right of retaliation to the victim. But, immediately, the Qur'n moves on to the moral level and strongly recommends the victim to forgo his right of retaliation and either to forgive the criminal or to settle for monetary compensation. This issue has been clearly mentioned in the following verse of the Qur'n: In it (the Torah), We wrote to them: A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and there is retaliation for wounds. But (before you act according to your right, remember that) whosoever forgoes (his right of retaliation), it shall be expiation for him (against his own sins). (5:45) Thus Islam has very beautifully provided the legal safeguard for human life on the social level and also encouraged mercy from a moral point of view on the individual level. If human beings are left on their own in this issue, they will always swing between the two extremes of justice and mercyonly Islam, the final version of God-made legal system can accommodate both these principles. *** This lesson is based on An Introduction to the Shara by Sayyid M. Rizvi
(e) God-made laws are just and unbiased. Question 2: [20 points] Explain in your words the shortcoming in man-made laws. Question 3: [15 points] The need for laws is for the survival of a civilized society. Explain in your own words the importance of the social aspect of human beings and their interdependence on one another.
1. Jurdq, G., al-Imm Ali: sawtu 'l-`adlati 'l-insniyyah, vol. 5 (Beirut) p. 14.
The Qur'n is not only silent on the details of things which can change over time, it is also silent on the rules of worship which can never change. For example, the Qurn in twentyfive different places commands the Muslims to say the daily prayers (salt), but not once has Allh explained how the Muslims are to say their prayers. (The only exception to this statement is that of saltu l-khawf, the prayer said in a battle-field or when one is in danger.) This silence on the part of the Qurn, I believe, was for the specific purpose of forcing the people to go to the Prophet, ask him for details and follow his example.
because it would automatically entail obedience of those whom one loves. If the Ahlu l-bayt were not truthful, reliable, and worthy of following, would Allh command us to love them? These few verses of the holy Qurn are enough to show that the best commentators of the Qurn and the most authentic source for the Prophets sunna are the Imams of Ahlu lbayt. The Prophet himself said, I am leaving among you two worthy things. As long as you hold fast on to them both, you will never go astray after me. One is greater than the other: the Book of Allh (which is a rope suspended from the heaven to the earth) and my descendants, my Ahlu l-bayt. They will not separate from each other until they come to me at the (fountain of) Kawthar (in the hereafter). Therefore, see how you recompense me by the way you deal with them. This is not the place to discuss the authenticity of this hadth, but it will suffice to quote Ibn Hajar al-Makki, a famous Sunni polemicist. After recording this hadth from various companions who had heard it from the Prophet at various places and times, Ibn Hajar says, And there is no contradiction in these [numerous reports] since there was nothing to prevent the Prophet from repeating [this statement] at those various places because of the importance of the holy Book and the pure Family.1 We can conclude from these verses and the hadith mentioned above that the Ahlu l-bayt are the divinely appointed commentators of the Qurn, and the most authentic and the best source for the sunna. It is for this reason that we prefer them to all other sources. Even when we quote a hadth from the Imams of Ahlu l-bayt, it is actually the hadth of the Prophet which they have preserved as the true successors of the last Messenger of God. Imam Jafar as-Sdiq (a.s.), the sixth Shiite Imam, says: My hadth is the hadth of my father, the hadth of my father is that of my grandfather, the hadth of my grandfather is that of Husayn [bin Ali], the hadth of Husayn is that of Hasan [bin Ali], the hadth of Hasan is that of Amiru l-muminn [Ali bin Abi Tlib], the hadth of Amru l-muminn is that of the Messenger of God (s.a.w.), and the hadth of the Messenger is a statement of Allh, the Almighty, the Great.2 The historical circumstances did not allow the opportunity to the first three Imams of Ahlu l-bayt to formally teach and train their followers in the matters of the shara. It was after the tragedy of Karbala that the Imams, especially the fifth and the sixth Imams, got the opportunity to formally train their followers in the shara laws. The training by these Imams actually laid the foundation for the development of ijtihd among the Shias after the occultation of the twelfth Imam Muhammad al-Mahdi (a.s.). *** During the Minor Occultation (ghaybat) of the Present Imam, it was still possible for the Shias to present their problems to the Imam through his specially appointed representatives. These representatives were Uthmn bin Sad al-Amri (260-265 AH), Muhammad bin Uthmn al-Amri (265-305 AH), Husayn bin Rh (305-326 AH), and Ali bin Muhammad al-Samiri (326-329 AH). However, after the Imam went into the Major Occultation, the problems of the shara were resolved through the process known as ijtihd and taqldthe two most important ways of living by the shara. Ijtihd, in Sha jurisprudence, means the process of deriving the laws
of shara from its sources. A person who can do ijtihd is known as a mujtahid. Taqld means to follow the mujtahid in the laws of shara. *** This lesson is based on An Introduction to the Shara by Sayyid M. Rizvi
2. Ijtihd
The Imams of Ahlu l-bayt had foreseen the time of the Occulation and had prepared their followers for the situation in which they will not be in direct contact with their Imam. This
preparation was done by training the Shias in the science of Islamic laws, or in other words, in ijtihd. (Ijtihd means the process of deriving the laws of the shara from its sources.) Ijtihd is an essential phenomenon for the survival of the Islamic shara during the Occultation of the Imam (a.s.). Without the system of ijtihd, we would not be able to apply Islamic laws in the rapidly changing circumstances of human society. Ijtihd is not only permissible, but essential from the Islamic point of view. It is an obligation in Islam to study everything that is necessary for the spiritual development and material wellbeing of the Muslim community. However, this obligation is of the category which is known as wjib kif'i.1 In the present instance, for example, Islamic society needs experts in the medical sciences, in physics and chemistry, in engineering, education; and as long as there is a lack of expertise in these areas, it is an obligation on the community as a whole to acquire it. This means that a group of Muslims must devote themselves to research so as to benefit the Muslim community. Similarly, an Islamic society without experts in the shara cannot properly consider itself Islamic, and so it is an obligation for a group of persons from this society to devote themselves to the study of the religious sciences to provide proper guidance to all Muslims. This is such an important obligation that Allah has exempted those who go to seek religious knowledge from the duty of jihd. He says: It is not (right) for the believers to go forth all together (for jihd). So why should not a party from every section of them (i.e., the believers) go forth to become learned in the religion, and to warn their people when they return to themso that haply they may beware. (9:124) It is clear from many narrations that the Imams of Ahlu l-bayt (a.s.) used to be pleased whenever any of their companions taught religion or gave legal rulings (fatwa) to others. There are several documented cases of Shias who lived far from Medina asking the Imam of their time to appoint someone in their area to adjudicate between them in religious problems: Zakariyyah ibn Adam al-Qummi and Ynus bin Abdu r-Rahmn, for example, were named by Imam Ali ar-Riza, to solve disputes in their own districts. In a famous hadth, Umar ibn Hanzalah asked Imam Jafar as-Sdiq (a.s.) about the legality of two Shias seeking a verdict from an illegitimate ruler in a dispute over a debt or a legacy. The Imams answer was that it was absolutely forbidden to do so. Then Ibn Hanzalah asked what the two should do, and the Imam replied: They must seek out one of your own who narrates our traditions, who is versed in what is permissible and what is forbidden, who is well-acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you... Besides these ahdth, we have quite a few sayings of the Imams that tell us what to do if we come across two ahdth which are contradictory or semi-contradictoryand solving the contradictory ahdth is one of the functions of ijtihd. These types of ahdth are known as al-akhbr al-iljiyyah, the ahdth which solve the problems in the studying of the hadth. In conclusion, we can say that one way of following the shara is to study the science of shara, learn the process of ijtihd and become a mujtahid.
3. Taqld
Although we have mentioned ijtihd as the first of the possible ways of following the shara, it is not something which every person can do. To become a mujtahid means spending the major part of your life in studying the Islamic sciences in general and the Islamic legal system in particular. A person must, first of all, study the Arabic language (especially classical Arabic) since all the sources of the shara are in classical Arabic. Then he must study and gain expertise in Uslu l-Fiqh (the Principles of Jurisprudence) which involves the methodology of defining and using the sources of the shara. One also has to study the Qurnic verses on laws, the hadth literature, and also the conclusions reached by the past mujtahids. In studying the hadth literature, one has to also study ilmu r-rijl which deals with the narrators of hadthotherwise he will not be able to distinguish the authentic hadth from the inauthentic ones. In short, ijtihd is not everyones cup of tea. The social life of human beings is based on mutual co-operation: each one of us takes the duty of fulfilling one of the needs of the society, and, in return, each one of us expects to benefit from the expertise of the others. Just as not everyone can become his or her own doctor, in an Islamic society, not everyone can become a mujtahid. Those who are not mujtahid will follow the shara by doing taqldfollowing the opinions of a high-ranking and pious mujtahid.
It is quite clear that the first three forms of imitations are unreasonable and can serve no purpose. However, the fourth kind of imitation is obviously not only reasonable, but also necessary and a matter of common sense; in our everyday life we follow and imitate others in many things; we like to take the advice of experts in matters outside our own knowledge. Someone who wishes to build a house, explains the basic idea of what he wants to the builder and then submits to his advice as to how he should go about the actual construction. The patient follows the treatment advised by the doctor; a litigant consults a lawyer when drawing up his case for a court. The examples are abundant; in most cases the advice is taken voluntarily, but sometimes the citizen may be required by law to seek expert advice and act upon it, before, for example, he is allowed to take some particularly dangerous drug. The clearest example is obviously a case of a legal dispute between two parties, when they are required to take their grievances before a judge and abide by his decision if they cannot settle their dispute amicably. The practice of taqld is an example of the same kind: the person who is not an expert in
Islamic jurisprudence is legally required to follow the instructions of the expert, that is, the mujtahid.
4. Ihtiyt
If a person is not a mujtahid and does not even want to do taqld of any mujtahid, then according to the laws of shara he must do ihtiyt. Doing ihtiyt means taking precaution. In the context of our present discussion, it means that one must adopt a line of precautionary action by which he or she can be sure of fulfilling the requirements of God's commandment. In practical terms, ihtiyt means that a person, in each and every problem, will have to study the views of mujtahids on that issue and act on the most precautionary of all views. For example, if one mujtahid says that it is disliked to smoke and another says that it is harm to smoke, then one has to follow the second view. Or if one mujtahid says that you must shave your head during the first pilgrimage to Mecca while another says you have a choice between shaving or just cutting a little of your hair, then one has to follow the first view. This has to be done in each and every issue. *** In short, during the Occultation (ghaybat) of the Present Imam (a.s.), there are three ways of following the shara: ijtihd, taqld and ihtiyt. This lesson is based on An Introduction to the Shara by Sayyid M. Rizvi
9. Loving and following the Prophet & his family (tawalla). 10. Disassociating from the enemies of the Prophet & his family (tabarra). These ten teachings reflect the main framework of the Islamic shara; otherwise, the entire corpus of Islamic shara falls under the term branches of religion.
1. Wjib: means obligatory, necessary, incumbent. An act which must be performed. One will be punished for neglecting a wajib act, e.g., the daily prayers. Ihtiyt wjib: Sometimes you might see the term ihtiyt wjib in the decrees of the mujtahids. It means precautionarily obligatory and its significance is the same as that of the wjib with one difference: wherever the mujtahid says that it is precautionarily obligatory, you have the option of leaving his opinion in that particular problem and following the opinion of the second best mujtahid provided the second mujtahid has a different opinion. Wjib is also divided into two: ayni and kifi: Wjib ayni means an obligation which is imposed on individual Muslims, e.g., the daily prayers. No one can do this duty for someone else. Whereas wjib kifi means an obligation which is imposed on the Muslim community as a whole; and if it is fulfilled by one or more individuals, then the rest of the community is no longer required to do that. For example, a dead Muslim must be buried in the proper Islamic way. This is a duty imposed on the Muslim community collectively; if some people do that, then others are not responsible; but if no one does that, then the entire community is answerable to God. 2. Mustahab, also known as sunnat, means recommended, desirable, better. It refers to the acts which are recommended but not wajib. If one neglects them, he will not be punished; however, if one performs them, he will be rewarded. 3. Jiz means permitted, allowed, lawful. An act which is permitted and lawful; there is no reward for performing it nor any punishment for neglecting it, e.g., drinking tea. Hall & Mubh: There are other words which reflect the same meaning as jiz but with a different connotation: Hall also means permissible acts or things, but it is used mostly for permissible things rather than actions. For example, the term hall meat is used for the meat whose consumption is permissible in Islam. Similarly, mubh means permissible, but it is exclusively used for things which are lawfully yours or under your control as opposed to ghasbi usurped. 4. Makrh means reprehensible, disliked, discouraged. An act which is disliked by Islam but not haram. If one does a makrh act, he will not be punished; however, if he refrains from it, then he will be rewarded. 5. Harm means forbidden, prohibited. An act from which one must abstain. If someone performs a haram act, he will be punished either by the Islamic court or in the hereafter or both. *** This lesson has been written by Sayyid M. Rizvi. Some parts have been adopted from his An Introduction to the Islamic Shara.
(a) Salt is a wjib _________ act. (b) Drinking alcohol is a ________ act. (c) _____________ means a recommended act in Islam. (d) A usurped property is known as _________ . (e) Drinking tea is _________ . (f) ___________ means something that is lawfully yours. (g) Sunnat act is also known as ______________ . (h) Permissible acts and things are known as ____________ . (i) A duty imposed upon the entire community is known as ________________________ . (j) ___________________ means precautionarily obligatory. Question 2: [10 points] True or False: (a) Shari`ah only deals with spiritual training. (b) The book Sharyau l-Islm was written by al-Muhaqqiq al-Hilli. (c) Uqd means the acts of worship. (d) Fur ad-Dn means the Roots of Religion. (e) Ayatullah S. M. Bqir as-Sadr lived in Najaf, Iraq. Question 3: [20 points] Explain in your own words the relationship between beliefs and laws.
2. Purpose of Creation
Allah is the Creator of human beings and the entire universe. In His capacity as the Creator, only He has the right to define the purpose of creation. He says in the Qur'n: ...He is the one who has created death and life so that He may test you to see who among you does good deeds. (67:2) And I have not created the jinn and the humans except so that they may serve Me. (51:56) When you study these two verses (and many others on this subject), you will realize that according to Allah the purpose of life is: to successfully go through the trials and tribulations in this world in order to achieve salvation in the hereafter. Unlike this worldly life, the life in the hereafter will have no end. The trials and tribulations can also be expressed as follows: to enter into the servitude of Allah by our own will and choice. In order to understand the concept of trial and tribulation, it is important to understand the human being: A human being is a very delicate creature. He has a physical aspect as well as a spiritual dimension. Our whole being revolves around two main powers: the soul and the emotions. 1. The soul (rh) or the spirit is the king of our being. The untainted intellect and the pure conscience are various aspects of our spiritual dimension. 2. The emotions and other physical faculties are also integral parts of our being. These emotions and faculties can be broadly classified under anger and passion. Our entire adult life is an arena of struggle between the soul and the emotions. And herein lies the trial and tribulation of mankind. A Muslim is expected to use the soul to control the emotions. Islam does not promote the complete suppression of emotions and desires; it only wants the Muslims to use their reason to restrain their desires by fulfilling them within the dictates of the Divine laws. Imam Ali bin Abi Tlib (a.s.) has beautifully described this concept as follows: Allah has blessed the angels with the power of reasoning but has deprived them of any desires; and He has blessed the animals with natural desires but has deprived them of the power of reasoning; and He has blessed the human beings with both the power of reasoning and also the desires. Therefore, one who restrains his desires by the power of reasoning, he is superior to the angels (who do not have to deal with any desires and emotions). But one who lets his desires control his reason, he is inferior to the animals (who have not been blessed with the power of reasoning). In conclusion, we can say that the purpose of creation is to live in such a way that our soul, reason and conscience control and restrain our emotions and desires. If we can live such a life, then we have succeeded in the trials and tribulations of this world, and hope for the salvation in the hereafter.
A Muslim who goes through this annual spiritual training is expected to maintain the domination of his soul over his desires and emotions. However, this is not always easy for everyone. The spiritual power is not a static commodity; it has the potential of increasing and decreasing. The more you protect it, the more it will protect you; but if you neglect it, soon the desires will gain control of your life. Generally, people go through a cycle of spiritual strength and weakness. As the distance in time increases between the Muslim and the month of Ramadhn, the soul starts to lose its strength in the face of material temptations. That is why Allah has legislated the fasting on an annual basis so that we may get the opportunity to re-energize our soul and spirit at least once every year. One way of maintaining the domination of soul over desires is by fasting after the month of Ramadhan on the days which are highly recommended in our shara. These days are: first and last Thursdays of every lunar month; first Wednesday after the 10th of every lunar month; 13th, 14th and 15th of each lunar month; the entire month of Rajab and Sha`ban; 4th to 9th of Shawwal; 25th and 29th of Dhul Qa`dah; 1st to 9th of Dhul Hijja; 18th of Dhul Hijja; 24th of Dhul Hijja; 1st, 3rd and 7th of Muharram; 17th of Rabi al-Awwal; 15th of Jamadi al-Ula; 27th of Rajab. Fasting on these days (especially the first three in the list) will surely help in maintaining the strength of the spiritual power and will go a long way in keeping the desires under control. In short, the ritual of fasting is actually a spiritual training to strengthen the soul and control the desires the very nature of the trial and tribulation faced by us in this life. This lesson has been written by Sayyid M. Rizvi.
(f) Fasting was prescribed by God for dieting. (g) A spiritually balanced person is superior than the angels. (h) Imam Ali said that one who lets his desires control his reason is equal to the animals. (i) Fasting helps us in strengthening our willpower and controlling our desires. (j) Taqwa is a reflection of man's love for God. Question 2: [15 points] Explain the concept of trial and tribulation that we face in this life. Question 3: [15 points] How does fasting help one in going through the trials of this life?
1. Ramadhn is the ninth month in the lunar calender used by the Muslims.
program for spiritual upliftment of the Muslim. The salt will constantly remind him to keep the purpose of life in focus and work towards it. That is why the Prophet once asked his companions, If there is a stream outside your house and you wash yourself in it five time every day, then would any dirt remain on your body? When the answer was negative, the Prophet said, Indeed the example of salt is like that flowing stream whenever one performs a salt, the sins between the two prayers are washed away.1 In this lesson, we will look at just three aspects of salt which can help us in spiritual training.
degrades it, decreases its (effectiveness). The impurities that can corrupt a human soul are collectively known as sins. Accumulation of sins can indeed render the human soul spiritually ineffective and, in Qur'anic expression, `seize the heart'. Allah says, Whatever (sins) they have committed has seized their heart. (83:14) By committing sins, not only is the soul of a Muslim seized but he also spiritually turns away from Allah. Sins create a distance between God and man. Can a person rescue his soul from the seizing of the sins? Can a sinner spiritually get closer to God? Yes, indeed, a sinful person can spiritually return to Allah. Returning to Allah means repenting and asking forgiveness for your sins. Imam Muhammad al-Baqir (a.s.) has explained this phenomenon as follows: Each believer has a bright soul. When he commits a sin, a dark dot appears on his bright soul. If he repents, the dark dot will disappear. But if he persists in his sins, the darkness will increase until it covers the entire soulthen the person would never return towards goodness.2 Just as our bodies can become impure by the physical things, our souls can become impure by sins. To rid our bodies of the physical dirt, we use water; similarly, to rid our souls of the spiritual impurities, we use tawbah (repentance). In short, the human soul is corruptible; it is corrupted by sins; the corrupted soul can be purified by tawbah. After talking about ritual ablutions which are done by water, Allah says that He loves those who do tawbah. By this He is drawing our attention to the spiritual purification. So with this insight into the Qur'anic verses, whenever a Muslim does the ritual ablution, he also remembers the spiritual purification which is even more important than the physical purification.
One wonders why Islam prescribed a different number of cycles for these prayers? Why could not they be the same for all ritual prayers? Many people have attempted to explain it in different ways, but I have also looked at this question and came to the conclusion that there is no particular reason for this variety in the number of cycles. It seems that this difference in the number of cycles was introduced by Islam in order to create a sense of discipline among the Muslims and to create the spirit of absolute obedience to the Divine laws. A Muslim is someone who voluntarily submits himself to Allah. This is not always easy keeping in mind the trials and tribulations which we are going through. Praying on a daily basis and following the number of cycles prescribed by the shara without questioning its
merit is a way of instilling in us the spirit of obedience to the laws of Islam. You must pray in the prescribed manner even if you do not understand the merit of some of its rules; you should pray with the thought in your mind that this is how Allah, subhanahu wa ta`ala, wants you to pray. This will indeed help you in harnessing the power of desires and emotions within yourself, and help you in getting closer to the purpose of life to totally submit ourselves to the will of Allah.
Some sections have been summarized from his The Ritual & Spiritual Purity.
Indeed the believers are brothers. (49:10) The basis of Islamic brotherhood is not a common forefather, but the common God, Prophet, the Book, etc. All Muslims believe in Allh, Prophet Muhammad, and the Qur'n, and they all pray towards the same Ka`bah. Relationships are also based on common race, language or country. People of the same race, same language or same country feel a special fraternity towards each other. But Islamic brotherhood transcends all these boundaries of race, language, country, colour and wealth. Allh says in the Qur'n: O you mankind! We have created you from a male and a female; and made you into nations and tribes so that you may know each other [more easily]. Indeed, the most noble among you in view of Allh is the most pious of you. (49:13) All Muslims are brethren of each other even if they are from different families, races, and countries, or have different skin colour and language. Muslims in China, Mexico, Iraq, Kenya, USA, India, England, Turkey, Malaysia, Ghana, Japan and Tunis are all brethren of one another on the basis of their common faith and beliefs. Their colour, country, and language are less important when it comes to their relationship based on Islam. All the Muslims of the world form a single brotherhood or community which is known as the Muslim Ummah. Every Muslim is a member of the ummah. The Ka`bah is a visual center of gravity for the Muslim ummahMuslims all over the world face the same Ka`bah five times a day and confirm their brotherhood.
brotherhood, Allah says: Those who believed, migrated and fought in the way of Allah [i.e., the Muhjirin], and those who gave shelter and helped [i.e., the Ansr]they are the true believers, for them is forgiveness and a noble sustenance... (8:75) Some of the Ansr went beyond the call of duty in fulfilling the rights of brotherhood: they divided their entire wealth into two and gave one-half to their immigrant brother-in-faith. Some even specified a substantial portion in their estate to be inherited by their immigrant brother-in-faith. Then Allah revealed the following verse The blood relatives have more right to each other in the Book of Allah. This shows that one of the first steps towards building an Islamic community is creating the atmosphere for Islamic brotherhood and fraternity. An interesting segment of the event of brotherhood is that when the Prophet had joined each Muhajir with an Ansar, Ali bin Abi Tlib (a Muhjir) was left out. So he came to the Prophet (who was also a Muhjir) and complained that he had been left out from the bond of brotherhood between the Muhjirin and the Ansr. The Prophet said, O Ali! You are my brother in this world as well as in the hereafter.
forgiveness, they are the unjust people. This verse of the Qur'n makes it clear that even such trivial things making fun of others or calling names are so much disliked by Allah that He considers such sins as injustice. And He surely does not like the unjust people! 4. O you who believe! Avoid most of the suspicious [thoughts about other Muslims]. (49:12) The reason why Allah wants us to avoid most of the suspicious thoughts about other Muslims has been explained by Allah in the next sentence: Surely suspicion in most cases is a sin. Islam wants you to think positively about your Muslim brother and sister. 5. And do not spy [on each other]. (49:12) Spying on your Muslim brother or sister and trying to find their weak points and secrets is not allowed in Islam. 6. Nor should some of you backbite others. (49:12) Backbiting is known in Arabic as ghibat. Ghibat means talking about the hidden bodily defects or secret inappropriate behaviour of someone behind his/her back. The reason why ghibat of another Muslim is forbidden in Islam has been explained by Allah in the next sentence of the verse: Does any one of you like to bite the flesh of his dead brother?! Surely you dislike it. Ghibat is just like biting the dead body of your own brother: he cannot defend himself. Saying bad things about someone in his absence is almost the samehe is not present to defend himself. In this sense, the term backbiting is very close to the meaning of ghibat. The last three sins suspicion, spying and backbiting are connected to each other. If you avoid the first one, you will be able to stay away from the other two sins. But if you always suspect others, then you will be tempted to spy on them or find bad things about them. If you find out anything negative about others, then you are tempted to gossip about them. So keep your mind clean and try to think good of your Muslim brethren. These are some ethical rights which Muslims have over each other. *** This lesson has been written by Sayyid M. Rizvi
(d) Allah created each race from different first parents. (e) Ansar means the refugees. (f) Aws and Khazraj were from the Muhjirin. (g) Suspicious thoughts about Muslims must be avoided at all times. (h) Suspicion, spying and backbiting are connected to each other. (i) The name of Chapter 49 of the Qur'n is al-Hujart. (j) The word ghibat used in this lesson and the word ghaybat in Lesson 18 mean the same thing. Question 2: [10 points] What is the basis of Islamic brotherhood? Question 3: [10 points] Briefly describe the event of brotherhood from the Islamic history. Question 4: [10 points] List the ethical rights of brotherhood as described in Chapter 49 of the Qurn.
honourable of you in Allah's sight is the one who is most pious among you. Islam preached and promoted racial equality and harmony among the believers. It does not say that one should not feel fraternity towards the believers who belong to his tribe or culture. However, a Muslim crosses the acceptable limits of ethnic fraternity when he starts preferring the evil person of his own tribe over the good Muslims of another tribe. Such racial prejudice is not allowed in Islam at all.
Juwaybar left the house murmuring, By God whatever the Qur'n teaches and whatever is the purpose of the prophethood of Muhammad is totally against what Ziyd says. Those nearby heard the murmuring of Juwaybar. Zalfa, the lovely daughter of Ziyd, heard these words. She came from behind the curtain and said to father: Father, who was the man who just went out saying something? And what did he mean? Ziyd: He had come to ask for your hand in marriage and was claiming that the Prophet had sent him for this purpose. Zalfa: Isn't it possible that he had really sent him, and thus your rejection may amount to disobedience of the Prophet's order? Ziyd: What do you feel about it? Zalfa: I feel you should bring him back before he reaches to the Prophet, and then go yourself to find out the truth. So Ziyd went behind Juwaybar and persuaded him to come back to his home. Then he went hurriedly up to the Prophet. Ziyd: O Messenger of God, Juwaybar came to me with such and such message from you. I would like to inform you that our custom is to give our daughters to persons of equal status from our own tribe who all happen to be your companions. O Ziyd, said the Prophet, Juwaybar is a faithful man. That dignity and honour of which you are talking of has not been abolished. Every believer man is equal (for the purpose of marriage) to every believer woman. Ziyd returned to his house and explained the matter to his daughter. She said, Please do not reject the proposal put by the Prophet. This matter concerns me. I accept Juwaybar whatever his condition may be. If the Prophet is pleased with it, I am also pleased. The wedding was duly solemnized. Ziyd paid the mahr (marriagegift paid by the groom to the bride) and also provided a house and its essential items to the newly wed from his own wealth. When the night came, Juwaybar was dazzled by the beauty of his bride and the richness of the house which was given to him. He was completely overwhelmed by the unexpected blessings of Allah; in spiritual ecstasy, he went to a corner of the room and spent the whole night in recitation of the Qur'n and prayer. It was dawn when he came to himself and then decided to fast in gratitude to God. When the women from Ziyad's family came to see the bride the next morning, they found her untouched. They kept the matter secret from Ziyd. Two nights and days passed in the same manner: Juwaybar prayed during the nights and fasted during the days. Now the women informed Ziyd about this unusual situation because they thought that perhaps Juwaybar was impotent. Ziyd took the matter to the Prophet; the Prophet called Juwaybar and inquired about the unusual behaviour seen in him. O Prophet!, answered Juwaybar, when I entered the house and found myself amidst that affluence, a state of gratitude and devotion over took me. I thought it was necessary to offer thanks and prayers to Allah before doing anything. Tonight I shall go to my wife. Juwaybar and Zalfa lived a most happy life. When the call for jihd came, Juwaybar participated in it with enthusiasm typical of a brave Muslim, and attained martyrdom under the banner of Islam. After his martyrdom, Zalfa was the most sought after woman for a wife and people were eager to pay the greatest mahr for her.2 ***
The example of Bill (a non-Arab) and Juwaybar (a poor and status-less Arab) shows that the concept of equality was not only presented on a theoretical level in Islam rather the Prophet demonstrated equality among the Muslims during his own lifetime in a practical manner. It was in light of this teaching that he married his cousin to Zayd bin Hritha, a freed slave, and gave the sister of Abdu r-Rahmn bin Awf (a Qurayshite) in marriage to Bill, an ex-slave of Ethiopian origin. In his last khutba, the Prophet openly declared: There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white man over a black, nor for a black over a white, except by piety. All of you are from Adam and Adam was from the dust. ***
Thirdly, in jam`at prayer, every one will be reciting in the same language, and doing exactly the same action at the same timetakbir, ruku`, sajdah, etc. And also saying we...we.... This will surely create a sense of unity among the Muslims. It is because of this aspect of congregational prayer that Islam has strongly recommended the jam`at prayer on a daily basis. And it is because of this aspect of jam`at prayer that Islam has even increased the spiritual reward of group prayer as follows: Number of Persons Reward for 1 rak`at is equal to: 2 150 prayers 3 600 prayers 4 1200 prayers 5 2400 prayers 6 4800 prayers 7 9600 prayers 8 19,200 prayers 9 36,400 prayers 10 72,800 prayers more than 10 nobody knows but Allah. *** Another important practical demonstration of equality and brotherhood in Islam is the ritual of hajjthe pilgrimage to Mecca. Although hajj is obligatory only once in a lifetime for those Muslims who can physically and financially afford the journey, it is indeed an experience that leaves longlasting and deep impressions on the psychological and spiritual dimension of the pilgrim. Before entering the holy territory of Mecca and its vicinity, it is necessary that all pilgrims change into ihrm. Ihrm (pronounced as ehrm) is simple dress for pilgrims: For men, it consists of two extra-large size white towelsone to be tied from the waist down to the knees, and the other to be placed over the shoulders. For women, it consists of a two-piece simple white dress. Also, no cosmetics are allowed while a person is in the ihrm. This dress takes away all means by which a person would distinguish himself by the use of dress and cosmetics; you are not even allowed to look at yourself in the mirror. When the pilgrim reaches Mecca, he has to proceed to the Holy Mosque and do tawfgoing around the Ka`bah seven times. This uniformity in dress and actionall believers moving around the Ka`bah has a strong impact in bringing out the real identity of a person: you are nothing but a slave of God, and in this there is no difference between you and the next person doing the tawf. It is appropriate to quote the impression which hajj had on one of the most famous Muslim figures in the Afro-American community of the USA, Malcolm X. There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experience in America had led me to believe never could exist between the white and the non-white. America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to,
and even eaten with people who in America would have been considered `white'but the `white' attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.3 *** This lesson has been written by Sayyid M. Rizvi.
your death or decrease your sustenance. On the same lines, the Prophet of Islam (may peace be upon him) had said earlier that, My followers will be in good condition as long as they bid (each other) towards the good, forbid (each other) from the evil, and co-operate with each other in good (deeds). If they do not do this, then the (heavenly) blessings will be lifted from them and some (evil ones) among them will be imposed over them (as a ruler). In that state, they will have no helper, neither on the earth nor in the heaven. Once a person from the tribe of Khatham came to the Prophet and asked him: O the Messenger of God! Please inform me about the best [teaching] of Islam. The Prophet: Believing in God. Khathami: Then what? The Prophet: Maintaining [good] relations with the relatives. Khathami: Then what? The Prophet: Bidding the good and forbidding the evil. Then the Khathami asked, And please also tell me what are the worst deeds in view of Allah? The Prophet: Shirk: associating a person or a thing with Allah. Khathami: Then what? The Prophet: Severing relations with the relatives. Khathami: Then what? The Prophet: Promoting evil and forbidding the good. These ahdth from the Prophet and the Imam are sufficient to impress the importance of amr bi 'l-marf and nahi ani 'l-munkar for the ethical and moral wellbeing of the Muslim ummah and humanity at large.
(c) In verse 9:71, amr and nahi has been mentioned before salt and zakt. (d) Indifference to immorality takes away the Divine blessings from the entire society. (e) Amr & nahi are expressions of brotherhood in Islam. Question 2 [10 points] Briefly demonstrate the importance of amr bi 'l-marf and nahi ani 'l-munkar in Islam. Question 3: [10 points] How does the Qurn justify inteference in cases of inappropriate behaviour? Question 4: [10 points] Briefly list the conditions for doing amr and nahi. Question 5: [10 points] What are the three levels of amr and nahi?
It was to remedy this situation that some thinkers of the West promoted the ideas of communism. The economic doctrine of communism is based on the idea of centralized public ownership of the means of production and distribution. The communists went to the other extreme and completely denied the concept of private ownership. Communism was a reaction to the vices of capitalism; but a reaction which tried to completely supress a concept ingrained in us by nature, that is, private ownership. Naturally, as soon as the masses were given political freedom, they rebelled against communism. The collapse of this system in Soviet Union and Eastern Europe is a living testamony to this fact. Although communism has failed, it had quite an impact on the economic policies of many countries. Quite a few Western capitalist countries, to prevent the spread of communism, modified their economic system and created what is now known as welfare states. A welfare state allowes provisions to prevent exploitation of the workers and to provide for the basic needs of each citizen. Islam is a straight path; and naturally, its economic system is based on very balanced standards. Islam, in contrary to communism, recognises the concept of private ownership. But, in contrary to capitalism, Islam has limited the means of acquiring wealth to prevent the excessive accumulation of wealth in a minor quarter of the society. The Islamic economic system is based upon the belief that only Allah is the real and actual owner of everything. But God has also implanted the concept of ownership in our nature; and thus, we are allowed to own the wealth of this world. The Qur'n says, Whatever is in the heavens and the earth belongs to Allah. (2:284) Allah is the owner of the whole universe. It is in this capacity that He has allowed us to own the blessings of this world by saying, He has created for you whatever that is in the earth.(2:29) However, Islam also wants to prevent the excessive accumulation of wealth in the hands of a few people so the society may not fall into two classes: one is overstuffing, while the other is starving. The chance of such a situation is very real. A look at one of the richest nation in the world, the United States of America, and its problem of the poor, hungry and homeless people will bear us out. The Qur'n justifies the concept of tax by saying, ...so that (the wealth) may not become a monopoly of the rich among you. (59:7) In the early period of the Islamic history, such a situation actually occured. When `Uthmn bin `Affn became caliph, he handled the public wealth in such a manner that within a short time, his tribe, the Umayyads, became the richest people in the Muslim empire. Imam Ali bin Abi Tlib, in a famous sermon, explains the reasons why he was reluctant to accept the caliphate after `Uthmn's murder. The Imam says, Had it not been for the pledge of Allah with the learned people that they should not be indifferent to the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rein of caliphate on its shoulders...2 Top in the list of priorites of Imam Ali's caliphate was the re-establishment of social justice in the Muslim community. And it this same agenda which created strong opposition to Ali among those who were used to special privileges during the previous caliphate. Islam does not only teach equality of the Muslims in the eyes of Allah, but it also promotes equality in economic sphere. However, equality in Islam does not mean similarity. Islam aims to elevate all its followers to the level of ghinabeing free from want. It is this equality which Islam strives for in its economic system.
On Individual Level:
Economic equality is pursued through the moral and ethical teachings of charity. In Arabic, this is known as sadaqa and infq. There are many verses in the Qur'n which command the Muslims to help others voluntarily. There are more verses dealing with voluntary charity than the obligatory dues. Every one is morally obliged to help others according to his or her own means and resources. First level of charity: They ask you (O Muhammad) as to what they should spend (in way of charity). Say, Whatever can be spared (from your wealth after your own expenses). (2:219) Second level of charity: ...The pious (are) those who...spend (in charity) from whatever We have given to them. (2:3) Third level of charity: The pious people (are) those who spend (benevolently) in good and bad days. (3:134) In all these levels, one must remember to follow the path of moderation: neither keep your hand shackled to your neck (out of greed), nor outspread it completely openotherwise you will sit reproached and denuded. (17:29) Someone asked Imam Ja`far as-Sdiq about a group of people who are prosperous while their Muslim brothers are in severe need. Is it right for the rich people to eat and drink satisfactorily while their brothers are hungry, especially during the difficult days? The Imam said, Surely a Muslim is brother of a Muslim; he does not oppress his brother, neither abandons him nor deprives him. The Muslims are obliged to work hard for their brother, to relate to him, to help him, and to be charitable towards the needy people.3
On Collective Level:
Economic equality is guaranteed through the obligatory taxes on the excess wealth of every Muslim. In an ideal Islamic society, the Islamic government is responsible for enforcing the laws of Islamic taxes like khums, zakt, fitrah, khirj, etc. For example, while explaining the role of an Imam in his capacity as a leader, Imam Musa al-Kdhim says, The Imam is the heir of a person who has no heir, and he is the provider of a person who has no provider.4
This economic security is to be extended to all the subjects of an Islamic state, even if they are non-Muslims. Once Imam Ali passed by an old man who was begging on the side of the road. The Imam asked, What is this? The people said, O Amru 'l-mu'minn, he is a Christian. The Imam said, You have used him until he became old and is unable (to work any longer), and then you have deprived him (of his basic needs)!! Provide for him from the public treasury.5 In short, Islam aims at eliminating the need (hjat), and elevating the needy people to the level of being free from want (ghani). *** This lesson is entirely based on Khums: An Islamic Tax (Third Edition, 1992) of Sayyid M. Rizvi
4. Muhammad b. Ya`qb al-Kulayni, al-Uslu 'l-Kfi, vol. 1 (Tehran: Dru 'l-Kutubi 'l-Islmiyya, 1388 AH) p. 542. 5. Al-`mili, Was'il, vol. 11, p. 49.
2. Obligatory Zakt
(A) Sharing The Natural Resources
Zakt, according to the Shia school of thought, is limited to the following nine items: I. Coins: 1. Gold Coins. 2. Silver Coins. II. Cattle: 3. Goats and sheep. 4. Cows. 5. Camels. III. Crops: 6. Wheat. 7. Dates.
8. Barley. 9. Raisins. These are the nine items on which zakt is wjib. At this stage of our discussion, we will not go into details of the rules to explain how much becomes wjib on which item at what time. We shall only mention some details about zakt on crops. Zakt on crops becomes wajib only when the production reaches the minimum nisb (the specific amount or quantity on which zakt becomes wjib). The nisb for each of the four crops mentioned above is 846 k.g. So if you produce less than 846 k.g. of wheat, then there is no zakt on you. The amount you have to pay as zakt tax depends on the methods used for watering the crops: if the farm was watered by a river or by rain, then you have to pay 10% of the total crop. if the farm was watered by drawing water from a well or by using modern machines, then you have to pay 5% of the total crop. So if you produced 100,000 k.g. of wheat and you had watered your farm through a near-by river, then you have to pay 10,000 k.g. wheat as zakt. But if you used modern technology to water your farm, then you have to pay 5,000 k.g. wheat as zakt.
3. Recommended Zakt
All other forms of charity are considered as sunnat zakt or sunnat sadaqah. The levels of voluntary charity has already been discussed in the previous lesson. Here I would like to mention one more sunnat zakt: If a business man buys certain merchandise for investment and it remains in his inventory for a full year, then it is recommended that he should pay the zakt on that particular merchandise at the rate of 2.5% of its market value. This recommendation is applicable only if the value of that merchandise is at least equal to 69 grams of gold.
(f) Imam Ali (a.s.) said that paying zakt will not eliminate poverty. (g) The nisb for wheat and for raisins is the same. (h) Zakatu 'l-fitra is due only on gold and silver coins. (i) Zaktu 'l-fitra is due on the day of `iddu 'l-adha. (j) The Qur'n has mentioned eight purposes for the utilization of the zakt fund. Question 2: [15 points] Briefly explain what role zakt plays in bringing about economic harmony in society. Question 3: [15 points] What is the purpose of zaktu 'l-fitra?
khums, the Islamic laws and of the interpretation of the Qur'n. To make this point crystal clear, I would like to quote the following arguments from my father, `Allmah Sayyid Saeed Akhtar Rizvi. In reading the following paragraphs, remember that the word ghanimtum has been derived from al-ghanmah.
instructions for him in which, among other things, he says, ...to gather the khums of Allh from the gains [of Yemenis].3 And when the tribe of Bani Kill of Yemen sent its khums to the Prophet, the latter acknowledged it by saying, Your messenger has returned and you have paid the khums of Allh from the gains (al-ghan'im).4 It is interesting to note that the Bani Kill obeyed the Prophet's order and sent the khums of its gains to him while no war had taken place between the Muslims of Yemen and the unbelievers. This is a clear indication that khums was not restricted by the Prophet to the spoils of war. The importance given by the Prophet to the issue of khums can also be seen in his advice to the delegation of Bani `Abdu 'l-Qays. It seems that Bani `Abdu 'l-Qays (which was a branch of Rabi`ah) was not a very strong tribe. Moreover, in order to travel to Medina, they had to cross an area inhabited by the Muzar tribe which was against the Muslims. Consequently, the Bani `Abdu 'l-Qays could not travel safely to Medina except during the months in which warfare was forbidden according to the Arab custom. Once a delegation from Bani `Abdu 'l-Qays came to Medina and said to the Prophet, We cannot come to you except in the harm months [when warfare is forbidden], and there are between us and you the unbelievers of Muzar. Therefore, please give us some advice that we may give to those whom we have left behind and that we may enter the Paradise [by acting on it ourselves]. The Prophet advised them to believe in One God, establish prayer, pay zakt, fast in the month of Ramadhn, and to pay khums (one-fifth) of whatever you gain.5 The circumstances of the Bani `Abdu 'l-Qays they were weak and small in number, and were thus prevented from travelling safely to Medina leaves no room for interpreting the application of khums in the above hadith on spoils of war exclusively. *** This lesson is entirely based on Khums: An Islamic Tax (Third Edition, 1992) of Sayyid M. Rizvi
1. See the entry under G-N-M; in the 28th edition of al-Munjid (Beirut: Dar el-Machreq, 1986) it is on p. 561. Also see other famous dictionaries like Lisn al-`Arab and al-Qms. 2. Rizvi, S.S.A., Your Questions Answered, vol. 1 (Dar-es-salaam: Bilal Muslim Mission, 1973) p. 44-46. 3. Ibn Khaldun, Ta'rikh, vol. 2, part II (Beirut: al-A`lami, 1971) p. 54; Ibn Kathir, al-Bidyah wa 'n-Nihyah, vol. 5 (Beirut: al-Ma`rif, 1966) pp. 76-77; Ibn Hishm, Sirah, vol. 4 (Beirut: Dru 'l-Jayl, 1975) p. 179. 4. Abu `Ubayd, al-Amwl (Beirut: Mu'assah Nsir, 1981) p. 13; al-Hkim, Mustadrak, vol. 1 (Hyderabad: `Uthmaniyyya Press, 1340 AH) p. 395. For more references, see Ja`far Murtada al-`mili, al-Sahh fi Sratu 'nNabi, vol. 3 (Qum: n.p, 1983) p. 309. 5. Bukhri, Sahhu 'l-Bukhri, vol. 4 (Beirut: Daru 'l-`Arabiyyah, n.d.) p. 213; Abu `Ubayd, al-Amwl, p. 13. This has also been recorded by other Sunni sources of hadtih like Sahh Muslim, Sunan Nis'i, Musnad of Ahmad bin Hanbal, and Sunan of Tirmidhi.
4. Examples in History
We also find many examples in the lives of the Holy Prophet and his Ahlu 'l-bayt which prove that they had lived separately from their extended family-members. There was a famine in Mecca in 35 `mul Fil (i.e., 35 years after the birth of the Prophet). Abu Talib, the Prophet's uncle, had many children and his means of livelihood were limited at that time. The Holy Prophet, who himself had been raised by Abu Talib, felt that his uncle was facing financial difficulties. He, therefore, suggested to his other uncle `Abbas (who was wealthy at that time) to help Abu Talib. `Abbas went with the Prophet to Abu Talib. After some discussion, they decided to share the expenses of Abu Talib's sons: Ali should live with the Prophet, Ja`far with `Abbas, and `Aqil was to remain with Abu Talib. This shows that the house of the Prophet was separate from that of Abu Talib. This was so, in spite of the close relationship between Abu Talib and Prophet Muhammad. This event also gives an example of silatu 'r-rahm. During the last Ramadhan of his life, Imam Ali used to break his fast one day at the house of Imam Hasan, next day at the house of Imam Husayn, and the third day at the house of his son-in-law, `Abdullah bin Ja`far. This shows two things: our Imams had separate houses with their own family but, at the same time, they fulfilled the duty of silatu 'r-rahm. These two examples are sufficient to guide Muslims in their daily life. If any Muslim ventures to deviate from this straight path, he will no longer remain on the path of Islam. It is only by following this Islamic code that mankind can obtain peace of mind in this life and everlasting happiness in the life hereafter. *** This lesson is entirely based on Allamah Sayyid Saeed Akhtar Rizvis The Family Life of Isam (Revised Edition, 1980) with slight modification for this course.
niece son-in-law cousin's husband brother son nephew husband daughter sister-in-law father mother-in-law cousin father's sister aunt fellow Muslim friend Question 2: [20 points] Comment on the present state of the North American/Western family lifestyle in light of what you have learnt in this lesson.
affecting his outlook on society. Hence the emphasis in ahdith on giving good names to children. The Prophet used to emphasize this aspect of life so much that Imam as-Sadiq said, The Prophet used to change the bad names of people and places. 4. THE RIGHT OF MAINTENANCE: It is a child's right to be provided by the parents with the necessities of life: food, dress, shelter, furniture, and whatever a person normally needs to live a respectable life. 5. THE RIGHT TO HAVE BASIC EDUCATION: It is the right of a child to receive basic secular as well as religious education. 6. THE RIGHT TO BE BROUGHT UP ACCORDING TO ISLAM: It is the right of the child to be brought up in a home environment which is Islamic.
Then leave him at that till he reaches the age of 5 years; then see if he can distinguish between the right and the left hand. When he knows the difference, then make him face qiblah and tell him to do sajdah. This is to continue till he is 6 years of age. Then he should be told to pray and taught ruku` and sajdah. When he completes 7 years, then he should be asked to wash his face and hands, and then told to pray. This will continue till he reaches the age of 9 years, when he should be taught proper ritual ablution for prayer and proper salt. When he learns proper wudu and salt, Allah forgives the sins of his parents.
Islam has strongly emphasized that the parents should get their daughters married at an early age when they have acquired mental maturitytheir higher education can continue even after marriage but marriage should not be postponed for the sake of anything else. The condition of mental maturity cannot be measured by age or time. The same emphasis goes for male children. At the age of twentyone, the parents responsibility towards their children comes to an end. If anyone brings up his children based on Islamic values, that child surely will be the apple of the parents' eyes and the delight of their hearts; and it is this child who, in his turn, may be hoped to fulfil his obligations towards his parents. The Prophet said, A virtuous child is a flower from the flowers of Paradise. He also said, Among the good fortunes of a man is the virtuous child. *** This lesson is based on `Allamah Sayyid Saeed Akhtar Rizvi's The Family Life of Isam (Revised Edition, 1980) with additions and modifications made for this course.
needs a captain who would make sure each player follows their plan properly; a school needs a principal; a government needs a ruler. Family is a group of people; and, therefore, it also needs a leader whom we call as the head of the family. As the head of the family, it is the father's responsibility to provide the necessities of life for his dependants: his children, his wife (and elderly parents, if they are needy). What are the necessities of life? Food, dress, shelter, furniture, and whatever a person normally needs to live a respectable life. The rights which a father has over his children are of three types: Spiritual & Emotional: to love one's father, and to deal with him in a humble, kind and merciful manner. Physical: to cheerfully bear any hardship you may face in taking care of him; to talk gently to him; not to raise your voice or hands above his; and not to precede him in any way. Financial: to fulfill his needs before he asks you for it. Imam Zaynu 'l-`Abidin (a.s.) said: It is the right of your father to realize that he is your root and you are his branch; and that without him you would have been non-existent. Therefore, whenever you find in yourself anything that is likeable, remember that your father is the basic means of that gift [of Allah] to you. And be thankful to Allah and grateful to your father accordingly.
(B) Mother
In Islam, the mother is a substitute head of the family. In many Muslim societies, the father works outside the house, whereas the mother is in charge inside the house. As mentioned earlier, it is the father's duty to provide the necessities of life for the children. If the father is dead, then it is the duty of the grandfather to provide for his grandchildren. Only when both, the father and the grandfather, are dead the duty of providing the necessities of life for the children fall upon the mother. A mother's basic duty towards her children is to love, nurture and train them as best as she can so that they may grow up as healthy and good Muslims. That is why it is said that, Paradise is at the feet of the mothers. The three types of rights mentioned for the father, equally apply for the mother also. Rather in some ways, the rights of mothers are superior to that of fathers. Hakim bin Hizam asked the Prophet, O Messenger of God, to whom should I do good? The Prophet said, Your mother. Hakim asked, And then who? The Prophet again said, Your mother. Hakim asked the saem question for the third time, and the Prophet again answered that Your mother. When Hakim asked the fourth time, only then did the Prophet say, Your father. Why is so much importance given to the rights of mothers? Imam Zaynu 'l-`Abidin (a.s.) says: It is the right of your mother that you should appreciate that she carried you [in her womb]
as nobody carries anybody, fed you the fruits of her heart which nobody feeds anybody, protected you [during pregnancy] with her ears, eyes, hands, legs, hair, limbs, [in short] with her whole being, gladly, cheerfully and carefully. She patiently suffered all the worries, pains, difficulties and sorrows, till the hands of God removed you from her and brought you to this world. Then she was most happy feeding you forgetting her own hunger; clothing you, even if she herself had no clothes; giving you milk and water, not caring for her own thrist; keeping you in the shade, even if she had to suffer from the heat of the sun; giving you every comfort with her own hardships; lulling you to sleep while keeping herself awake...Therefore, you must remain thankful to her accordingly, and you cannot do so except by the help from Allah.
confirm this observation. Allah, subhanahu wa ta`ala, says: Your parents and your children, you know not which of them are nearest to you in benefit. (4:11) It is a known fact that signposts are not needed on a road going straight; but at a crossroads where several routes branch out, one cannot expect to get onto the right path without a guide or a sign-post. It is for this reason that Islam does not emphasize in so many words those aspects of life which are taken care of by human nature itself. It is where the hold of natural instinct is loosened that Islam extends its helping hand and leads man onto the right path by telling him what he is expected to do. It is for this reason that Islam did not emphasize the rights of children so forcefully; but full emphasis was given to the rights of the parents.
On the basis of these verses, severing the ties with one's relatives is counted among the major sins in Islam. Imam Ali (a.s.) said, I seek protection of Allah from the sins which hasten death. Someone asked, O' Amir al-mu'minin, is there any sin which hastens death? The Imam said, Yes; and this is the severance of relationship. Indeed, when the members of a family remain united and help each other, then Allah gives them livelihood, even if they be drinkers of liquor. And, indeed, when members of a family separate from each other and sever relationship with one another, then Allah deprives them (of their livelihood) even if they are pious.
1. Birth to Bithat
The last prophet of God is Muhammad al-Mustafaupon whom be blessings and peace. He was born on 17th Rabiu l-Awwal, 1st Year of mul Fil in Mecca amidst the family of Banu Hashim (of the tribe of Quraysh) who were considered the most honoured of the Arab families. Banu Hashim were descendants of Ismil, the son of Prophet Ibrahim. The Prophets grandfather, Abdu l-Muttalib, was the chief of Banu Hashim and also the guardian of the Kabah. His father was called Abdullah and his mother, Aminah bint Wahab. His father passed away a few months before his birth. At the age of six, the Prophet lost his mother as well and was placed under the care of his paternal grandfather, Abdul Muttalib. But his grandfather also passed away after four years; and at this time the Prophets uncle, Abu Tlib, took charge of him and became his guardian, taking him to his own house. Thus the Prophet grew up in his uncles house and even before reaching the age of adolescence used to accompany his uncle on business journeys by caravan. The Prophet had not received any schooling; yet, after reaching the age of maturity he became famous for his wisdom, courtesy, trust-worthiness and truthfulness. He soon became famous as as-sdiq al-amn (the truthful, the trustworthy). Abu Tlib used to say: We have never heard any lies from Muhammad, nor seen him misconduct himself or make mischief. He never laughs unduly nor talks untimely. As a result of his sagacity and trustworthiness, Khadija bint Khuwaylid, a Qurayshi lady wellknown for her wealth, appointed him as the custodian of her possessions and left in his hands the task of conducting her commercial affairs. The Prophet once journeyed to Damascus with Khadijas merchandise and as a result of the ability he displayed was able to make an outstanding profit. Before long she asked to become his wife and the Prophet accepted her proposal. After the marriage, which occurred when he was twentyfive years old, the Prophet began the life of a manager of his wifes fortunes, until the age of forty, gaining meanwhile a widespread reputation for wisdom and trustworthiness. He refused to worship idols, as was the common religious practice of the Arabs of the Hijaz.
And occasionally he would make spiritual retreats to the cave of Hir in the mountains of the Tihmah region near Mecca, in which he prayed and discoursed secretly with God.
said: O King! We were plunged in the depth of ignorance and barbarism; we worshipped idols, we lived in unchastity, we ate dead bodies and we spoke abominations; we disregarded every feeling of humanity and the duties of hospitality and neighbourhood; we knew no law, but of the strong when God raised among us a man, of whose noble birth, truthfulness, honesty and purity we are aware; and he called us to the Unity of God and taught us not to associate anything with Him; he forbade us the worship of idols; and enjoined on us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of neighbours; he forbade us to speak evil of women or to eat the sustenance of orphans; he ordered us to fly from vice and to abstain from evil; to offer prayers, to render alms, to observe the fast. We have believed in him, we have accepted his teachings and his injunction to worship God and not associate anything with Him. For this reason our people have risen against us, have persecuted us in order to make us forgo the worship of God and return to the worship of idols of stone and wood and other abominations. They tortured and injured us, until finding no safety among them, we have come to your country and hope you will protect us from their oppression. Back in Mecca, economic and social boycott was imposed against the Prophet and his family. Therefore, the Prophet and his uncle, Abu Tlib, along with their relatives from the Banu Hashim, took refuge for three years in the mountain pass of Abu Tlib, a fort in one of the valleys of Mecca. No one had any dealings or transactions with them and they did not dare to leave their place of refuge. The idol-worshippers of Mecca, although at the beginning they considered inflicting all kinds of pressures and tortures such as striking and beating, insult, ridicule and defamation of the Prophet, occasionally would also show kindness and courtesy toward him in order to have him turn away from his mission. They would promise him great sums of money or leadership and the rule of the tribe. But for the Prophet their promises and their threats only resulted in the intensification of his will and determination to carry out his mission. Once, when they came to the Prophet promising him wealth and power, the Prophet told them, using metaphorical language, that if they were to put the sun in the palm of his right hand and the moon in the palm of his left hand, he would not turn away from obeying the One God or refrain from performing his mission.
3. The Hijrah
About the tenth year of his prophecy, when the Prophet left the mountain pass of Abu Tlib, his uncle Abu Tlib, who was also his sole protector, died, as did also his devoted wife Khadijah. Henceforth there was no protection for his life nor any place of refuge. Finally the idol-worshippers of Mecca devised a secret plan to kill the Prophet. At night they surrounded his house from all sides with the aim of forcing themselves in at the end of the night and cutting him to pieces while he was in bed. But God, the Exalted, informed him of the plan and commanded him to leave for Yathrib. The Prophet asked Al to sleep in his bed so that the enemy would not detect his absence; Al readily agreed to sacrifice his life for the Prophet and slept in the Prophets bed. Then the Prophet left the house under Divine protection, passing amidst his enemies, and taking refuge in a cave near Mecca. After three days when his enemies, having looked everywhere, gave up hope of capturing him and
returned to Mecca, he left the cave and set out for Yathrib.
marched to Khaybar, put it under siege and, finally, gained victory after Al marched forward, conquered the main fort and killed the most brave of the Jewish soldiers.
On the way back to Medina, he stopped at Ghadir Khumm and delivered a lengthy sermon in which he summarized the major teachings of Islam, informed the Muslims of his approaching death and appointed Al bin Abi Tlib as his successor. After ten years of stay in Medina, the Prophet fell ill and died after a few days of illness. According to existing traditions, the last words on his lips were advice concerning slaves and women.
the message of Islam. They even tortured some Muslims, the most famous of them is known as __________. The Prophet migrated to _____________ which later on became famous as ___________. The Muslims in Medina were generally divided into two groups as the ____________ and the _____________. The battle in which the Muslims gained victory but then lost it was known as _________. The battle in which the Muslim had dug up a ditch is known as __________. ninty-six Bilal intimidation Khadija Amul Fil Khandaq Muhajirin Medina Abyssinia Amina as-Sadiq bribe Ja`far Uhud Abdullah Yathrib Ansar al-Amin Abu Talib forty Question 2: [15 points] True or False: (a) The Prophet received schooling in Mecca. (b) Hira was the Prophet's place of retreat for worship. (c) Abu Tlib had not embraced Islam. (d) Ja`far bin Abi Tlib migrated first to Medina and then to Abyssinia. (e) The Banu Hshim spent five years in the mountain pass of Abu Tlib. (f) Hijrah means the commencement of the prophetic mission. (g) Madinatu r-Rasl means the city of the Prophet. (h) The Jewish tribes and the hypocrites created new misfortunes for Muslims until the matter led to war. (i) In all the wars during the Medinese period, more than ten thousand infidels were killed. (j) The Prophet conquered Mecca with 10,000 soldiers. Question 3: [15 points] Express your opinion about the statement of Ja`far bin Abi Tlib to the king of Abyssinia.
Name: Ftimah. Agnomen: Umm Abiha. Title: az-Zahr; as-Siddiqah; al-Batl; Sayyidatu n-Nis. Father: Muhammad, the Messenger. Mother: Khadijah, the Mother of the Believers. Birth: 20th Jumda th-Thni, 5th year after the Bithat. Death: 3rd Jumda th-Thni, 11 AH.
1. Birth to Hijra
Ftimatu z-Zahr was born in the fifth year of the bithat and she was the only child who survived from among the children of Khadija. Ftimas birth and the fact that only she gave the Prophet grandchildren is itself a revolutionary statement: in the pre-Islamic society, the birth of a baby girl was considered a disgrace for the family; and lineage was only recognized through male children. When the male children of the Prophet and Khadija died in infancy, some of the unbelievers of Mecca taunted the Prophet saying that he is an abtar a person who is cut off, that is, he has no progeny. In response to this taunting, Allh revealed chapter 108 of the Qurn: We have verily given to you (O Muhammad) plentiful [i.e., in the form of Ftima and her progeny]; therefore, pray to your Lord and offer sacrifice. Surely the one who taunts you is an abtar. Ftimas life is intertwined with the emergence and growth of the Islamic movement. She was just three years old when her parents the Prophet and Khadija had to go with other family members to Abu Talibs castle outside Mecca when the Quraysh imposed an economic and social boycott against them. Soon after the boycott ended, at the age of five, Ftima lost her mother. She was thereafter brought up by the Prophet himself. A famous incident from the Meccan period shows that Ftima, even in childhood, was part of her fathers struggle. Once the Prophet was praying near the Kabah while a group of Qurayshi unbelievers were sitting and watching him. Abu Jahl, their leader, said, Who amongst you can go and bring the intestine of a slaughtered camel and put it on Muhammad when he is in prostration? Uqba bin Abi Mut complied with the suggestion of Abu Jahl and placed the filthy intestine of a camel on the Prophets shoulder when he was in the state of sajdah. The Prophet remained in that position while the unbelievers laughed so much so that they fell on each other. A passerby went to the Prophets home and informed Ftima. Ftima, though still in her childhood, came running to the Kabah and removed the filth from the Prophet and cursed the unbelievers on their faces. After the death of Khadija and Abu Tlib, life became most constrained and difficult for the Prophet and his followers in Mecca. When the Quraysh planned to kill the Prophet, he left Mecca and migrated to Medina, and thus began a new era in the history of Islam. Al bin Abi Tlib had been left behind by the Prophet to mislead the enemies, to return the property of others entrusted to the Prophet, and also to bring the remaining members of the Prophets immediate family to Medina. After accomplishing the tasks given to him, Al started the journey towards Medina with three Ftimas: Ftima bint Asad (Als mother), Ftima bint Zubayr ibn Abdul Muttalib (aunt of Al and the Prophet), and Ftimatu zZahr. The Prophet, who had left Mecca earlier, waited for Al and his family at Quba on the outskirts of Medina. When Abu Bakr suggested that they enter the city of Medina, the
Prophet refused to do so until his cousin and his beloved daughter reached him in Quba. And, indeed, the Prophet entered Medina only after those closest to him in family ties as well as in spiritual affiliation had joined him from Mecca!
3. Marriage to Al
Many proposals came for Ftima to the Prophet but he always rejected them saying that he was waiting for the divine commandment. Finally, Al bin Abi Tlib approached the Prophet for Ftimas hand in marriage. The Prophet went inside the house and asked Ftima about Als proposal. Ftima just bowed her head in modesty. According to Umm Salama, the Prophets wife, The face of Ftima bloomed with joy and her silence was so suggestive that the Prophet stood up saying Allhu Akbar, Ftimas silence is her acceptance. The Prophet asked Al about the mahr (dowry; marriage gift given by the groom to the bride). Al said he just had three things from the possessions of this world: a sword, a shield and a camel which he used for watering the farms. The Prophet said that you need your sword for jihd and your camel for your livelihood, so go and sell the shield. Al sold the shield for about 500 dirhams and gave the money to the Prophet as mahr. The Prophet used a portion of the mahr to buy jahz (the household necessities given to the bride by her family). The jahiz of the Mistress of the Women consisted of the following: 1. a shirt, 2. a large veil, 3. a black plush cloak, 4. a bed, 5. two mattresses, one filled with wool and another with palm tree fiber, 6. four cushions stuffed with good smelling leaves, 7. a curtain made of wool, 8. a mat, 9. a few jugs and bowls, 10. waterbag made of leather, and a few other simple items. This is how simple the marriage of Al and Ftima was! It should serve as a lesson for those who think that one must have all before making the decision of marriage!
off from you, O Ahlu l-bayt, all kinds of abomination, and to purify you (spiritually) a thorough purification. (33:33) In spite of all the differences among the Muslims about those on whom this verse can be applied, no one has ever disputed the fact that Ftimatu z-Zahr is part of it. She has been kept away from all abomination and impurities, thus rendering her an infallible and sinless person by the will of Allah, subhanahu wa taala. 2. Ftimatu z-Zahr, Al, Hasan, Husayn and, their servant, Fizza, fasted for three days. At sunset on the first day, a beggar came to the door; next day, an orphan came to the door; and on the third day, a captive came to the door all asking for food. On all three days Al gave away his food which consisted of one loaf of bread only and others also followed his example even though they had nothing left for themselves. Allah was so much pleased with the selflessness and sincerity of Ftima and her family that He revealed Chapter 76 of the Qurn highly praising them. And they give away food, out of love for Him, to the poor, the orphan and the captive; saying We feed you only for Gods sake, we do not expect from you any recompense nor gratitude! (76:8-9) After describing their reward in the paradise, Allah says: Verily, this is unto you a recompense, and your endeavour is appreciated. (76:22) This verse, in reality, is Allahs good tiding that Ftima and her family will surely have an honourable place in Paradise. 3. In the ninth year of the hijrah when the Christian scholars and leaders from Yemen came to see the Prophet, they refused to agree with his logical arguments against Jesus being the Son of God. Then Allah ordered (3:54) the Prophet to challenge the Christians for malediction1 and to bring themselves, their women and their children as partners in this event. The Prophet of Islam, on his side, took Al (as representing yourselves), Hasan and Husayn (as representing your children), and Ftimatu z-Zahr (as representing your women). Not that there were no other women in Medina; no, there were many: his wives, relatives and women of his companions. But he just selected Ftimatu z-Zahr because she alone was sufficient to stand by the Messenger of Allah in praying against the Christians. *** There are many sayings from the Prophet about Ftimatu z-Zahr. For instance, he said, The best women of Paradise are Khadija bint Khuwaylid, Ftima bint Muhammad, Maryam bint Imrn and siya bint Muzhim the wife of Firawn. (al-Hkim in Mustadrak ala sSahihayn.) isha, the wife of the Prophet, narrates another hadith that once the Prophet welcomed Ftima and told her a secret which she disclosed only after the Prophets death. In that statement, the Prophet said to Ftima: ...Do not you like to be the mistress of all the ladies of Paradise or the mistress of all the lady believers? (al-Bukhari in his Sahh.) There a third very famous saying of the Prophet about Ftima which has also been quoted by al-Bukhari in his Sahih: Verily Ftima is a part of me; whosoever makes her angry, makes me angry. These remarks cannot be seen just in the context of father-daughter relationship; it throws light on the spiritual status of Ftima. After all, the Prophet does not talk from his own accord; [whatever he says is] nothing except a revelation which is revealed to him. (53:3-4)
Ftima is a part of me; whosoever makes her _______, makes me angry. The property gifted by the Prophet to Ftima and confiscated by the caliphate is known as _______ . She died at the age of _____ . Fidak fifth 500 angry five purity 18 76:22 Quba bi`that Question 2: [15 points] True or False: (a) Abtar means one who has no progeny. (b) Fatima is one of the five best women of Paradise mentioned by the Prophet. (c) Husayn was the eldest child of Fatima. (d) The order of malediction is mentioned in 3:54. (e) Whatever the prophets leave behind is charity. Question 3: [15 points] Explain in your own words as to what aspects of Ftimatu z-Zahra's life can be an example and model for the Muslim women of our time.
1. An event in which both parties pray to God for sending His curse upon the liars.
1. Birth to Bithat
Amru l-Muminn1 Al upon whom be peace was born in the holy Kabah. Abbs bin Abdu l-Muttalib and others were sitting by the Kabah when they saw Ftima bint Asad come to the Kabah and prayed to God to make her pregnancy easy for her. No sooner had she finished the prayer when the wall of the Kabah split by a solemn miracle and Ftima entered inside the Kabah and the split area of the wall returned to its normal position. Abbs and others flocked to the door of the Kabah and tried to open it but in vain. They
realized that this was an act of miraculous nature and so they left the door alone. After three days, Ftima bint Asad emerged from the Kabah carrying the infant Al in her arms. This was ten years before the commencement of the prophetic mission (bithat). For the first six years, Al was raised by his father Abu Tlib who also was guardian of the Prophet of Islam. When he was six years old, a famine occurred in and around Mecca. The Prophet and his other uncles decided to help Abu Tlib by sharing the burden of raising the latters sons. Al was requested by the Prophet to leave his fathers house and come to the house of his cousin. There he was placed directly under the guardianship and custody of the Holy Prophet. Al describes the time of childhood he spent with the Prophet in the following words: Certainly, you know my position of close kinship and special relationship with the Prophet of Allahpeace and blessings of Allah be upon him and his descendants. When I was only a child he took charge of me. He used to press me to his chest and lay me beside him in his bed, bring his body close to mine and make me smell his smell. He used to chew [the food] and then feed me with it. He found no lie in my speaking, nor weakness in any act. From the time of his weaning, Allah had put a mighty angel with him to take him along the path of high character and good behaviour through day and night, while I used to follow him like a young camel following in the footprints of its mother.2
2. Bithat to Hijrat
A few years later, when the Prophet was endowed with the Divine gift of prophecy and for the first time received the Divine revelation in the cave of Hira, after Khadijah, Al was the first to declare his faith in the Prophets mission. In the same sermon quoted above, Al said, Every year he used to go in seclusion to the hill of Hir, where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah and Khadijah, while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and breathed the scent of prophethood. For the first three years of the mission, Prophet Muhammad had not been ordered to invite people to his message openly. When finally the order came, first the Prophet was asked to invite his relatives. In that gathering, the Prophet said that the first person to support his call would be his brother (akhi), inheritor (wasiyi) and vicegerent (khalifati). The only person to rise from his place and accept the call was Al and the Prophet accepted his declaration of support and faith. Therefore Al was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God. Al was always in the company of the Prophet until the Prophet migrated from Mecca to Medina. On the night of the migration to Medina (hijrah) when infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed, Al slept in place of the Prophet while the Prophet left the house and set out for Medina. This sacrifice on the part of Al was so much appreciated by Allah that He revealed the following verse in his praise: And there is one among the people who sells (i.e., sacrifice) his life to seek the pleasure of Allah; and Allah is kind to people. (2:207) When the infidels entered the house and found Al in the Prophets place, they asked Where has Muhammad gone? Al replied, Who said that I was in charge to look after Muhammad?! The Prophet had safely left the house and was on his way to Medina.
After the departure of the Prophet, according to the Prophets wish, Al gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with his mother, the daughter of the Prophet, and two other women.
declared that: Whosoevers master am I, this Al is also his master. He repeatedly said, I am leaving two things behind and as long as you hold fast to them, you will never go astray: the Book of Allh (the Qurn) and my Ahlu l-bayt (the Family). A few months after returning from hajj, the Prophet peace and blessing of Allh be upon him passed away from this world on 28th Safar, 11 A.H.
5. Caliphate to Death
During his caliphate of nearly four years and nine months (35 AH to 40 AH), Al followed the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal, and began many different types of reforms. He forced the resignation of all the incompetent political elements who had a hand in directing affairs and began a major transformation of a revolutionary nature. Naturally, these reforms were against the interests of certain parties that had become used to the privileges during the previous caliphates and sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of ishah, and especially Muawiyah) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against Al. In order to quell the civil strife and sedition, Al fought a war near Basra against Talhah and Zubayr in which ishah, the mother of the believers was also involved. Actually this battle is known in history as the Battle of the Camel after the camel on which ishah was riding. Imam Al fought another war against Muawiyah bin Abi Sufyn on the border of Iraq and Syria which lasted for a year and a half and is famous as the Battle of Siffin. He also fought against the Khawrij3 at Nahrawan, in a battle known as the Battle of Nahrawan. Therefore, most of the days of Als caliphate were spent in overcoming internal opposition.
And so it is a sign of Als excellence that in spite of such great problems during his short caliphate, he has left behind a vast and rich legacy in form of sayings, letters, circulars and decisions on the political system of Islam. Finally, in the morning of the 19th of Ramadhan in the year 40 A.H., while praying in the mosque of Kufa, he was wounded by one of the Khawrij and died as a martyr during the night of the 21st. ***
6. The Personality of Al
According to the testimony of friend and foe alike, Al had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Prophet. The discussion that has taken place concerning his personality and the books written on this subject by Shiites, Sunnis and members of other religious bodies, are hardly equaled in the case of any other personality in history. In science and knowledge, Al was the most learned of the companions of the Prophet, and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the "divine sciences" or metaphysics (marif-i ilahiyah). He spoke concerning the esoteric aspect of the Qurn and devised Arabic grammar in order to preserve the Qurns form of expression. He was the most eloquent Arab in speech. The Prophet Muhammad (s.a.w.) said, I am the city of knowledge and Al is its gate. Al was also without equal in religious asceticism and the worship of God. In answer to some who had complained of Als anger toward them, the Prophet said, Do not reproach Al for he is in a state of Divine ecstasy and bewilderment. Abu Darda, a companion of the Prophet, one day saw the body of Al in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to Als house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said, My cousin (Al) has not died. Rather, in fear of God he has fainted. This condition overcomes him often. There are many stories told of Als kindness to the lowly, compassion for the needy and the poor, and generosity and munificence towards those in misery and poverty. Al spent all that he earned to help the poor and the needy, and himself lived in the strictest and simple manner. Al loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields that he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the alms of Al, had the noteworthy income of twenty-four thousand gold dinars towards the end of his life. Masudi, the famous historian of third Islamic century, writes: If the glorious name of being the first Muslim, a comrade of the Prophet in exile, his faithful companion in the struggle for faith, his intimate associate in life, and his kinsman; if a true knowledge of the spirit of his teachings and of the Book; if self-abnegation and practice of justice; if honesty, purity, and love of truth; if a knowledge of law and science, constitute a claim to pre-eminence, then all must regard Al as the foremost Muslim. We
shall search in vain to find, either among his predecessors (save one) or among his successors, those attributes.
__________, ___________ and _______________ . On the night of _____________, Ali slept in the Prophet's bed. In the event of brotherhood in Medina, the Prophet said, O Ali you are my brother in this _______ as well as in the ___________. In the battle of Khandaq, Ali slew a very brave Arab warrior known as ______________; and he also killed the famous Jewish warrior, __________, in Khaybar. Umar ibn Khattab used to say that If it hadn't been for Ali, Umar would have ___________ . Ali was chosen by the people as a caliph after the murder of ____________ because of his _________ policies. Ali had to fight _________ and _________ in the Battle of the Camel. The battle against Muwiya was known as _________ . Those against whom Ali fought in the Battle of Nahrawan were known as the ___________ . The Prophet said, I am the city of ____________ and Ali is its ______ . Khawarij `Uthman `Amr migration gate six Talha Ka`bah world perished Zubayr knowledge brother hereafter Marhab unjust inheritor successor Siffin Fatima bint Asad Question 2: [15 points] True or False: (a) At the birth of Ali, Fatima bint Asad stayed inside the Ka`bah for three days. (b) Wasiyi means my inheritor. (c) The Prophet gained many supporters when he invited his relatives and spoke to them at his home. (d) Ali participated in all battles except Tabuk. (e) Ali married Fatima in the third year after hijrah. (f) The Prophet said, Today the total imn is going to face the total kufr in the Battle of Khandaq. (g) Verse 2:207 was revealed when Ali slew Marhab. (h) Hubal was toppled by Ali from top of the Ka`bah. (i) The first three caliphs ruled for 30 years. (j) Ali (a.s.) was wounded in the Masjid of Kufa. Question 3: [15 points]
Explain in your own words the loss Muslims suffered because Imam Ali bin Abi Tlib (a.s.) was not allowed to lead the ummah for 24 years after the death of the Prophet (s.a.w.).
1. Amr al-muminn is a famous title of the first Imam, and it means leader of the believers. 2. Nahju l-Balgha, sermon 191. 3. The Khawrij, literally those who stand outside, refers to a group who opposed both Ali and Muawiyah after the Battle of Siffin and later formed an extremist group that disobeyed established authority and was adamantly opposed to both the Sunnis and the Shiites. 4. Nahju l-Balaghah, will # 47.
The verse of purity, as mentioned in earlier lessons, also included Hasan and Husayn. Many times the Prophet had said, Hasan and Husayn are my children. Because of these same words Al would say to his other children, You are my children, and Hasan and Husayn are the children of the Prophet.
he wept and the people wept with him. Then he continued: I am the (grand)son of the one who brought the good news. I am the (grand)son of the warner. I am the (grand)son of the man who, with Gods permission, summoned the people to God. I am the (grand)son of the light which shone out to the world. I am of the House, from whom God has kept away abomination and whom God has purified thoroughly. I am of the House for whom God had required love in his Book... Then he sat down. Abdullh ibn al-Abbs arose in front of him and said, People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him. The people answered him saying: No one is more loved by us nor has anyone more right to succession. Then they rushed forward to pledge allegiance to Imam Hasan as the successor of Amiru l-muminin. He also occupied the outward function of caliphate for about six months, during which time he administered the affairs of the Muslims. During that time Muwiyah, a bitter enemy of Al and his family, and had fought for years with the ambition of capturing the caliphate, first on the pretext of avenging the death of the third caliph and finally with an open claim to the caliphate, he sent spies into Iraq, the seat of Imam Hasans caliphate, to incite rebellion and opposition. After the spies of Muwiyah were captured and punished, Imam Hasan wrote him ...It is surprising that after the Prophets death, the Quraysh fought for the caliphate and considered themselves as superior to other Arabs because they were from the tribe of the Prophet. The Arabs accepted their argument. But then the Quraysh [based on same line of thought] refused to accept our superiority and shunned us aside although we were more closely related to the Prophet than they. We adopted forbearance so that the enemies and hypocrites do not destroy Islam. And today we are amazed by your claim to the caliphate even though you do not deserve it in the least; neither you have any religious superiority nor any good record in the past. You are a product of the group that fought against the Prophet and the son of the worst enemy of the Prophet among the Quraysh... The Imam ended the letter with an advice for Muawiyah to accept the decision of the Muslim community and pledge allegiance to him. Muawiyah replied: ...You and my situation is similar to your family and Abu Bakrs situation. Abu Bakr occupied the caliphate on the pretext of having more experience than your father. Similarly, I find myself to be more experienced than you... Muawiyah not only refused to recognize Imam Hasan, he also marched with his army into Iraq. War ensued during which Muwiyah gradually subverted the generals and commanders of Imam Hasans army with large sums of money and deceiving promises until the army rebelled against Imam Hasan. One should realize that not all the people in the Imams army were Shias; they belonged to various groups: the Khawrij came because they also opposed Muawiyah; the opportunists who came for material gain if Imam Hasan succeeded; those who just followed their tribal leaders and owed loyalty to them and not the Imam. The Imam was, finally, forced to make peace and to yield the caliphate to Muwiyah provided: 1. The caliphate would again return to Imam Hasan after Muwiyahs death.
2. The Imams household and partisans would be protected in every way. 3. The practice of cursing Imam Ali (peace be upon him) in Friday prayers will be discontinued. 4. Imam Hasan would not address Muwiyah as amru l-muminin leader of the believers. 5. Muwiyah will rule on the basis of the Qurn and the sunnah. 6. Muwiyah would distribute one million dirhams from the revenue of Dara among the children who became orphans during the battles of Jamal and Siffin. In this way Muwiyah captured the caliphate and entered Iraq. In a public speech he officially made null and void all the peace conditions, and in every way possible placed the severest pressure upon the members of the Ahlul Bayt of the Prophet and the Shias. During all the ten years of his imamate, Imam Hasan lived in conditions of extreme hardship and under persecution, with no security even in his own house.
5. His Death
In the year 50 A.H. Imam Hasan bin Ali (may peace be upon them) was poisoned and martyred by one of his own wives who, as has been accounted by historians, had been motivated by Muwiyah. The latter did not want the caliphate to return back to Alis family; he wanted to remove all the obstacles from the way of his own son, Yazid to inherit the kingdom. The Umayyids, against all the high principles of Islam and humanity, forcefully and violently barred the Banu Hashim from burying Imam Hasan next to his grandfathers grave. He was finally buried in Jannatu l-Baqi. Imam Hasans patience and forbearance is even acknowledge by his enemies. Marwan bin Hakam, Muawiyahs governor in Medina who always persecuted the Imam, participated in the latters funeral. Imam Husayn said, While my brother was alive, you tried your best to oppose him and fight against him; and now you are showing up in his funeral! Marwan
said, Whatever I did, I did to a person whose forbearance was stronger than this mountain while pointing towards a mountain outside Medina. *** This lesson has been compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. A Brief History of the Fourteen Infallibles published by WOFIS, Tehran. 3. Pishway-e Dawwum: Hazrat Imam Hasan (a.s.) by Dar Rah-e Haq, Qum. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources, may refer to item # 1 and # 3 mentioned above.
(a) Hasan & Husayn were witnesses to the Prophet's treaty with the tribe of Thaqif. (b) Abu Dharr al-Ghifari was sent into exile on order of Muwiyah. (c) Hasan was sent by his father to Medina for raising additional forces for the Battle of Jamal. (d) The Prophet (s.a.w.) said: Hasan and Husayn are my children. (e) `Abdullah ibn al-`Abbas was the first to invite people to pledge allegiance to Imam Hasan. (f) Muwiyah honestly adhered to the peacetreaty. (g) Imam Hasan had done 15 hajj by walking all the way from Medina to Mecca. (h) Imam Hasan is buried next to the grave of his grandfather. (i) Marwan testified to the great forbearance of Imam Hasan (a.s.). (j) Jannatu 'l-Baqi` is a graveyard in Medina. Question 3: [15 points] Summarize the analysis that Imam Hasan (a.s.) has done in his letter to Muwyah for the events of Saqifa in which the caliphate was snatched away from the Ahlul Bayt.
2. Muwiyahs Rule
Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Muwiyah and his aides made use of every possible means to put aside and move out of the way the Ahlul Bayt of the Prophet and the Shiah, and thus obliterate the name of Al and his family. And above all, Muwiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims. Therefore, in order to quell all opposition, Muwiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Muwiyah and his aidesuntil in the middle of the year 60 A.H. Muwiyah died and his son Yazid took his place.
with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihram). The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq. Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there.
4. Towards Karbala
While on the way to Kufa and still a few days journey away from the city, he received news that the agent of Yazid in Kufa had put to death the representative of the Imam in that city and also one of the Imams determined supporters who was a wellknown man in Kufa. After their death, their feet had been tied and they had been dragged through the streets. The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey. Approximately seventy kilometers from Kufa, in a desert named Karbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemys army increased. Finally the Imam, with his household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom. He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life. Then he ordered the light to be turned out and most of those who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth and the Banu Hashim remained. Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger. But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.
On the ninth day of the month the last challenge to choose between "allegiance or war" was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day. On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of his companions, thirty some members of the army of the enemy that joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, and cousins. That day they fought from morning until their final breath, and the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn. The army of the enemy, after ending the war, plundered the family of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and left them on the ground without burial. Then they moved the members of the family, all of whom were helpless women and girls, along the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely Al bin Husayn, the fourth Imam; his four year old son, Muhammad ibn Al, who became the fifth Imam. The enemy took the prisoners to Kufa and from there to Damascus before Yazid.
for ten years under the rule of Muwiyah, in the same manner as his brother who also had endured for ten years under Muwiyah, without opposing him. It must be said in truth that if Imam Hasan or Imam Husayn had fought Muwiyah they would have been killed without there being the least benefit for Islam. Their deaths would have had no effect before the righteous-appearing policy of Muwiyah, a competent politician who emphasized his being a companion of the Holy Prophet, the scribe of the revelation, and uncle of the faithful and who used every stratagem possible to preserve a religious guise for his rule. Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph. *** This lesson has been adopted with changes from Allamah Sayyid Muhammad Husayn atTabatabai, Shia Islam, Qum. For references, see the original source.
his family. The Imam went on the pulpit shackled in chains and introduced himself as follows: ...Those who know me, they know me...And those who do not know, then listen: I am the son of Mecca and Mina; I am the son of zamzam and Safa; I am the son of the noble one who placed the black stone in the Kabah; I am the son of the one who put on the ihram and did tawaf; I am the son of the one who was taken from Masjidul Haram to Masjidul Aqsa [in miraj]; I am the son of one on whom Allah sent revelations; I am the son of Husayn who was killed in Karbala; I am the son of Muhammad al-Mustafa; I am the son of Ftimah az-Zahr; I am the son of Khadija al-Kubra; I am the son of the one who was killed and left in a pool of his own blood; I am the son of the one who was left without a shroud and without burial; I am the son of the one who was killed thirsty... He soon turned the tide against Yazid; the entire audience started to cry in sympathy for the Imam and his family. It was such speeches that forced Yazid to publicly disown the actions of his own men. After spending a period in imprisonment, the Imam and the womenfolk of Ahlul Bayt (a.s.) were sent with honour to Medina because Yazid wanted to conciliate public opinion.
3. Jihd by Knowledge
The fourth Imam, upon returning to Medina, retired from public life completely and spent his time in worship and in educating his loyal followers. He was in contact with the elite among the Shiites such as Abu Hamzah Thumli, Abu Khlid Kbuli and the like. The elite disseminated among the Shiah the religious sciences they learned from the Imam. The number of such students of Imam reached to 170. In this way Shiism spread considerably and showed its effects during the imamate of the fifth Imam. The high status of knowledge and piety of the companions of Imam Zaynu l-bidn can be seen from one example of Sad bin Jubayr. Sad was arrested by Hajjj bin Yusuf athThaqafi, the governor of the Umayyads in Iraq and a bitter enemy of Imam Ali and the Shias. When Sad was brought to Hajjj, an interesting conversation took place and we present part of it below: Hajjjj: What is your belief about Abu Bakr and Umarare they in Paradise or Hell? (Hajjjj was looking for an excuse to kill Sad.) Sad: If and when I go to Paradise and see the people over there, then I will be able to say who is there; and if I go to Hell, only then I will know who is over there. Hajjjj: What is your belief about the caliphs? Sad: I am not responsible for them. Hajjjj: Whom do you like the most among the caliphs? Sad: The one with whom God is most pleased. Hajjjj: With whom is God most pleased? Sad: God knows best. ... Hajjjj: How should I kill you. Sad: Kill me in whatever way you like, because, by God, you will be treated in the same way on the day of judgment. Hajjjj finally ordered the executioner to kill Sad. May Allah bless his soul and elevate his
ranks among the martyrs. Among the works of the fourth Imam is a book called as-Sahfah as-Sajjdiyah. It consists of fifty-seven prayers concerning the most sublime Divine sciences and is known as The Psalm of the Ahlul Bayt. Another famous work of the Imam is Rislatu l-Huqq (the Charter of Rights) on socio-ethical rights in fifty different cases. Fortunately, both these works are available in English also.
This one incident clearly shows the attitude of the caliphs towards our Imam. And, therefore, it is not surprising that Abdu l-Malik ordered him to be arrested, chained and sent from Medina to Damascus and then again returned to Medina. It was during the reign of Hisham that the holy Imam was poisoned by Wald ibn Abdu lMalik and died in 95 AH/712 CE after thirty-five years of imamate. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. Pishway-e Chaharum: Hazrat Imam Sajjad (a.s.) by Dar Rah-e Haq, Qum. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.
Sunni Muslims. During the days of Imam Muhammad al-Bqir (a.s.), someone asked Abdullh a question which he was unable to answer. Ask that young man, said Abdullh pointing towards the Imam, and also narrate to me his answer to your question. When the person came back to Abdullh bin Umar with the answer, the latter said, They belong to a family whose knowledge comes from God.
Then Yazd bin Abdu l-Malik came to power who is considered to be morally the most corrupt of all the Umayyad rulers. He was obsessed with music and dance, and would invite musicians and dancers from all over to his court in Damascus and reward them heftily. It was during his reign that pleasure pursuit, chess, playing cards and other such games became common ways of entertainment among the Arabs. Hishm bin Abdu l-Malik was a mean and cruel person. He was insecure about his own position among the people, and was very jealous of the popularity and respect accorded by the people to the descendants of Imam Ali (a.s.). It was during his reign that Zayd bin Ali (son of the fourth Imam) started an uprising against the Umayyads which, unfortunately, ended in defeat in which Zayd was killed very cruelly.
(g) Imam Muhammad al-Bqir was buried in the Jannatu l-Baqi graveyard. (h) The fifth Imam died in the year 141 A.H. (i) Zurrah bin Ayan greatly contributed in spreading the ahdth of the Imams among the Shias. (j) Imam al-Bqir was 4 years old in Karbala. Question 2: [20 points] List the factors which brought about the circumstances in which the fifth Imam could disseminate the teachings of Islam to the people. Question 3: [20 points] Muwiyah came to power in 661 C.E. and Umar bin Abdu l-Aziz came to power in 717 C.E. For almost half a century, Amiru l-Muminin Ali (a.s.) was cursed in the Friday khutbas by the imams of juma on the governments payroll. In your assessment, how much would this have tarnished the good name of Imam Ali (a.s.) in the minds of that generation?
Imam as-Sdiq took advantage of the occasion to propagate the religious sciences until the very end of his imamate, which coincided with the end of the Umayyad and beginning of the Abbasid caliphates. He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zurrah, Muhammad ibn Muslim, Mumin at-Tq, Hishm ibn Hakam, Abn ibn Taghlib, Hishm ibn Slim, Hurayz, Hishm Kalbi Nassbah, and Jbir ibn Hayyn, the alchemist. Even some important Sunni scholars such as Sufyn Thawri, Abu Hanifa (the founder of the Hanafi school of law), Qadi Sukuni, Qadi Abu l-Bakhtari and others, had the honor of being his students. It is said that his classes and sessions of instruction produced four thousand scholars of hadith and other sciences. Refering to the two years that he spent as a student of Imam as-Sdiq (a.s.), Abu Hanifa used to say: If it had not been for those two years, Numn1 would have perished. The number of traditions preserved from the fifth and sixth Imams is more than all the hadith that have been recorded from the Prophet and the other ten Imams combined. That is why the Shia school of laws in Islam is known as Jafari.
bin Abdu l-Malik, Wald bin Yazd, Yazd bin Wald, Ibrhm bin Wald, and Marwn alHimr) and the first two Abbsid caliphs (Abu l-Abbs Saffh and Mansr Dawniqi). As mentioned in the previous lesson, the Muslim people were gradually turning away from the Umayyads. The anti-Umayyad sentiment which had started with the massacre of Karbala, finally led to the fall of the Umayyads in 132 A.H. However, those who were leading the revolt in the name of Ahlu l-Bayt could not resist the temptation of power, and seized the seat of caliphate for themselves. These were the descendants of Abbs bin Abdul Muttalib, the uncle of the Prophet. Hence the next dynasty to rule the Muslim world was known as Banu Abbs or the Abbsids. *** Hishm, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. The later Umayyad rulers were not strong enough to harass the Imam. The Imam was then arrested by Saffh, the first Abbsid caliph and brought to Iraq. After some time, he was allowed to return to Medina. The reign of Mansr, the second Abbsid caliph, was even worse for the Shias. He ordered such torture and merciless killing of many of the descendants of the Prophet who were Shiite that his actions even surpassed the cruelty and heedlessness of the Umayyads. At his order they were arrested in groups, some thrown into deep and dark prisons, and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. Once Mansr wrote to Imam as-Sdiq (a.s.) asking him why he did not visit him like other dignitaries. The Imam wrote in reply: Neither do we possess any worldly treasure for which we may fear you, nor do you possess any spiritual virtue for which we may seek your favour. So why should we come to you? Mansr replied, Then come for admonishing us. The Imam replied, Those who seek this world will never admonish you, and those who seek the hereafter will never come to you.
expressing condolences on the death of the Imam. Umm Hamdah, the wife of the Imam, said, O Abu Basr, if you had been at the Imams side when he died, you would have been surprised. In his last moments, the Imam opened his eyes and asked that all family members come close to his bed. When everyone had gathered around him, he said, Verily, the person who considers the salt as a trivial issue, he will not deserve our intercession. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. Pishway-e Shishum: Hazrat Imam Jafar-e Sdiq (a.s.) by Dar Rah-e Haq. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.
1. Birth
Imam Musa al-Kdhim, the son of the sixth Imam, was born in 128 A.H. in Abw, a village between Medina and Mecca while his parents were on their way to perform the pilgrimage at Mecca.
In 169 A.H., Mahdi died and was succeeded by Hadi. Hadi, unlike his father, had no respect for peoples views, and openly persecuted the Shias and the Ahlu l-Bayt. Morally he was a very corrupt person. It was during his short reign that Husayn bin Ali organized an uprising against Hadi which ended in an armed confrontation in Fakh. Unfortunately, Husayn and all his companions were killed. Hadi died in 170 A.H. and was succeeded by Hrun ar-Rashd. Hrun, in spite of all the fame that he has in advancing sciences and knowledge, was a very tyrannical rulerespecially when it involved the Shias and the Ahlu l-Bayt. He exiled all the descendants of Imam Ali in Baghdad to Medina; he used to give hefty rewards to the poets who composed verses against the Shia Imams; he even made it difficult for the people to visit the grave of Imam Husayn (a.s.) at Karbala. Under such circumstances, Imam Musa al-Kdhim strongly urged his followers to refrain from working or cooperating with tyrant rulers and governments. One interesting example is of Safwan bin Mihrn al-Jamml. Once when Safwan came to visit him, the Imam said: You are a good person except for one thing. Safwan: What is it, O Imam? Imam: You have rented out your camels to Hrun. Safwan: O Imam, I have rented them out to him for his journey to Mecca for hajj; and I have not personally gone for taking care of the animals, my employees are going with his caravan. Imam: Dont you have this wish in your heart that may Hrun came back alive from this journey so that you may get back your camels and their rental? Safwan: Yes, O Imam. Imam: O Safwan, one who wishes the tyrants to live longer will be counted as one of them! There are, however, some cases where Imam Musa al-Kdhim allowed a selected few (like Ali bin Yaqtin) to work for Hruns government only with the condition that they would use their positions to help their fellow Shias.
3. His Companions
In spite of the difficult political atmosphere the Imam had trained great companions in knowledge as well as in piety. Ibn Abi Umayr: Anyone familiar with the Shii hadith literature would testify that Ibn Abi Umary is the source of countless ahadith on Islamic laws. Just because he was a student of Imam Musa al-Kdhim (a.s.), he suffered at the hand of the oppressive regimes of the Abbsids. Once he was arrested and asked to reveal the names of all the prominent Shias of Iraq. He refused even though he had to suffer a hundred lashes after which he was hanged between two trees. According to Shaykh Mufid, Ibn Abu Umary was put in prison for seventeen years just because he was a follower of the Ahlu l-Bayt. Ali bin Yaqtin belonged to a prominent Shia family in Kufa. After the Abbasid revolution, Hrun ar-Rashid offered him the position of minister in his government. He approached Imam Musa al-Kdhim (a.s.) who told him to accept it but refrain from ever confiscating the money or property of the Shias. So Ali bin Yaqtin, to show his loyalty to the government, would confiscate the money of the Shias but would then secretly return it to them.
Once Imam al-Kdhim (a.s.) told Ali bin Yaqtin: You promise me one thing; and I guarantee you three things: you wont be killed, neither face poverty nor suffer imprisonment. Ali: What do I have to promise you? Imam (a.s.): Promise me that whenever a follower of ours comes to you, you would honour him and not turn him away.
4. Death in Prison
During Hruns reign, Imam Musa al-Kdhim (a.s.) lived in very difficult times, in hiding, until finally Hrun went on the hajj and in Medina had the Imam arrested while praying in the Mosque of the Prophet. He was chained and imprisoned, then taken from Medina to Basra and made a prisoner in the house of Isa bin Jafar, the governor of that city. Isa was so much impressed by the Imams personality that he requested Hrun to relieve him of this responsibility. Imam al-Kdhim (a.s.) was moved from Basra to Baghdad where for years he was transferred from one prison to another. *** During his imprisonment in Baghdad, he was taken to meet Hrun from time to time. In one such meeting, an interesting conversation took place. We will reproduce just a section from that conversation: Hrun: Why do you allow the people to address you by words like O son of the Prophet while you are in reality sons of Ali? People are mostly known by their paternal lineage; whereas your are related to the Prophet through your grandmother [i.e., Ftimah]. Imam (a.s.): If the Prophet becomes alive and comes to you, and asks for the hand of your daughter in marriage would you accept his proposal? Hrun: Praise be to Allah! Why not? That would be the greatest privilege for me over all the Arabs and non-Arabs! Imam (a.s.): The Prophet would never ask for my daughters hand; nor would I accept his proposal. Hrun: Why? Imam (a.s.): Because the Prophet is my direct ancestor (even though from my grandmothers side); but he is not your ancestor. The Imam was saying that all the descendants of Ftimah would be considered the children of the Prophet, and, therefore, it would be unlawful for the Prophet to marry any one of them. Whereas the Abbasids descended from the Prophets uncle Abbas, so they are not directly related to him; the Prophet, if he wished, could marry the descendants of his uncle. This difference shows that the Imams of Ahlu l-Bayt had full right to be addressed as the son of the Prophet. Finally he died in Baghdad in the prison of Sindi ibn Shhak through poisoning and was buried in the cemetery of the Quraysh which is now located in the city of Kazimayn. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai.
2. Pishway-e Haftum: Hazrat Imam Musa al-Kdhim (a.s.) by Dar Rah-e Haq. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.
1. Birth
Imam Al ar-Ridha was the son of the seventh Imam and according to well-known accounts was born in 148/765 and died in 203/817.
behind the Imam. After every few steps he would stop and look towards the sky and say Allahu Akbar. The official entourage and the masses followed the Imam in what he was doing. Soon the entire city of Marw was ringing with the sound of Allahu Akbar. Mamun was informed by his spies that if this procession continues to the prayer area, the masses could easily turn against the Abbsids and in favour of the Ahlul Bayt. Mamun immediately sent an emissary with the message to the Imam that by insisting that you lead the prayer, we have put you in difficulty so please return to your residence and the idd prayer will be led by the regular imam. The Imam ordered that his shoes and horse be brought, he got on it and returned home. This episode made it clear for the people that Mamun was not sincere in his show of respect towards Imam ar-Ridha: he would respect him as long as that did not endanger his own caliphate. Unlike other caliphs, Mamun displayed great interest in having works on the intellectual sciences translated into Arabic. He organised gatherings in which scholars of different religions and sects assembled and carried out scientific and scholarly debates. Imam Ali arRidha also participated in these assemblies and joined in the discussions with scholars of other religions. Many of these debates are recorded in the collections of Shiite hadiths. These debates also gave a high profile to the Imams status in knowledge to the extent that people started making comments that Ali ar-Ridha is more deserving of the caliphate than Mamun. Concerned with the spread of Shiism and the popularity of Imam ar-Ridha, Mamun sought to find a remedy for this difficulty he had the Imam poisoned and martyred. After his death the Imam was buried in the city of Tus in Iran, which is now called Mashhad.
5. Words of Wisdom
Some one asked Imam ar-Ridha, Where is God? The Imam: This is an invalid question because God created space; He cannot be limited to a place or recognized by the senses; He is unlike everything. When did God come to exist? The Imam: Tell me when He did not exist, so that I can tell when he came to exist! What is the proof that the world was created? The Imam: It did not exist, and then came to being. You know that the world did not create itself. Can you describe God for us? The Imam: Whoever describes God by attributes of other things is mistaken and misguided. I will describe God the way He has described Himself without forming any shape or image in my mind: He is not perceived by the [five] senses. He cannot be compared to people. He is wellknown without resemblance to anything. He is not unjust in His judgements... *** What is imn (faith) and what is islm (submission)? The Imam: Imn is superior to islm; taqw (constant consciousness of God) is superior to faith; conviction is superior to taqw... What is conviction? The Imam: Putting your trust in God, and submitting yourself to His command and wish,
and being pleased with His decree, and leaving the final decision to Him. *** Why did the people turn away from Ali and accept others as caliphs while they knew of his exemplary services to Islam and his high status in the eyes of the Prophet? The Imam: Since Ali had killed many of their fathers, uncles, brothers and relatives who had come to fight against Islam; and this created the feeling of animosity in their hearts against Ali and, consequently, they did not like that Ali should become their leader. They did not harbour such feelings against the other [caliphs] since they did not hold the same [high] position with the Prophet as that of Ali neither did they rank equal to him in defending Islam in jihd. This is the reason why people turned away from Ali and accepted others. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. Pishway-e Hastum: Hazrat Ali ar-Riza (a.s.) by Dar Rah-e Haq, Qum. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to those mentioned above.
Question 2: [20 points] Describe the pro-Shiite policies adopted by Mamun ar-Rashid. Question 3: [20 points] Describe the impact of Imam Ali ar-Rids journey from Medina to Marw.
prayer without even stating it to the Imam fully convinced Ishaq that Muhammad at-Taqi, inspite of his young age, was the Imam!
(sermon) before the actual marriage which has become a common khutba in the Shia marriage ceremonies. The khutba is as follows: All praise is due to Allh, in recognition of His blessings. [I declare that] there is no god but Allh, in sincere belief in His oneness. And may Allh send His blessings upon Muhammad, the leader of His creatures, and upon the chosen one of his family. It is Allhs grace upon the people that He has made them free from the forbidden [means of fulfilling sexual urge] by the permissible [institution of marriage]. He, the Exalted, said: And marry the single among you (those who are good ones from among your slaves and maids)if they are poor, Allh will make them free from need from His grace; Allh, indeed, is Generous, All-Knowing. After the marriage ceremony, when only a few people had remained in the gathering, Mamun requested the Imam to provide the answer for the various situations that he had derived from Yahyas single question. The holy Imam gave a detailed answer to all those situations. Then Mamun proposed that now the Imam should ask a question to Yahya bin Aktham. The latter replied, If I know the answer, I will reply; otherwise, I will learn from you. Imam Muhammad at-Taqi (a.s.) asked: Can you describe the situation in which a man looked at a woman at dawn while it was forbidden (harm) for him to do so; but then at sunrise, it was permissible (hall) for him to look at her? Then at noon hour, it became harm for him to look at that woman; but in the afternoon, it became permissible for him to look at her? Then at sunset, it became harm for him to look at that woman; but at night, it became hall for him to look at her? Then at midnight, it became harm for him to look at her; but at dawn, it became hall for him to do so? Yahya bin Aktham said, By Allh! I do not know the answer to this question. We would, however, benefit from your answer. The Imam explained the answer as follows: At dawn, the woman was the slave of someone else; however, by sunrise, the man had already bought her for himself and so it became hall for him to look at her. At noon, he made her free, and so she became harm for him; but by afternoon, he had married her, so she became hall for him. At sunset, he did zihr1 by which ones wife becomes harm for a person; but by night time he paid the penalty for zihar, and so she became hall for him again. At midnight, he divorced her; but by next morning, he revoked his divorce, and so she became hall for him. Thus the ten year old Imam, from the descendants of Ali and Ftimah, proved to the caliph and his entourage that God had endowed them with the knowledge to guide the Muslim ummah as the Prophet had truly said, Do not try to teach them, because they are not in need of your teaching. *** One must remember that Mamun was a very shrewd politician. This marriage between his daughter and Imam Muhammad at-Taqi (a.s.) should not be taken as proof that he was a Shia. As mentioned in the previous lesson, these actions were all politically motivated by
Mamun to calm the opposition of the Shia masses. Other motives for the marriage can be described as follows: By having his daughter as Imams wife, Mamun was guaranteed a continuous flow of information about the Imams activities. By becoming the son-in-law of Mamun at this young age, the caliph hoped that the personality of the Imam would be tarnished with worldly luxuries and entertainment of the establishment, and thus lose the respect in the eyes of his Shias. By this marriage, prove to the Shia masses that he respects the Ahlul Bayt, and thus neutralize their opposition to his rule. Mamun was hoping that if Imam at-Taqi gets a child through his daughter, he can claim to be the grandfather of a child from the descendants of Imam Ali and Fatimah (a.s.). But Allh, subhnahu wa tala, did not fulfill this hope because none of the children of the Imam were born from Mamuns daughter! Imam Muhammad at-Taqi (a.s.) did not stay for long in Baghdad. He insisted on returning to Medina with his wife, the daughter of Mamun. His return to Medina where he stayed till the year 220 A.H. foiled the plans of Mamun ar-Rashid.
3. Mutasims Rule
Mamun ar-Rashid died in the year 218 A.H. He was succeeded by his brother, Mutasim billah. In the year 220, Mutasim ordered that Imam Muhammad at-Taqi be brought from Medina to Baghdad. One day a person came to the court of Mutasim and confessed that he had committed theft and would like to be punished so that he could be free from the guilt and punishment in the hereafter. The Quran says that the punishment for theft (with some conditions) is cutting off the thiefs yad. Yad means: hand, forearm and elbow. So the caliph called all the prominent religious scholars, including Imam Muhammad at-Taqi (a.s.), and asked: From where should the yad of the thief be cut? (The Quran is asking for the definition of yad.) Ibn Abi Daud, the chief judge, said, From the wrist. Mutasim: What is your proof for that? Ibn Abi Daud: The word yad has been used in the verse of tayammum so wipe your faces and your hands(5:5) for the hand. Some scholars agreed with Ibn Abi Daud but others disagreed and said: Cut the thiefs yad from the elbow. Mutasim: What is your proof? The scholars: The word yad has been used in the verse of wudhu wash your faces and your hands up to the elbows (5:5) for the fore-arm. Then Mutasim turned towards Imam Muhammad at-Taqi (a.s.) and asked his opinion. The Imam first declined to give his view because he was aware of the courts politics. But when Mutasim insisted, the Imam finally said, All these gentlemen are mistaken because only the [four] fingers have to be cut. Mutasim: What is your proof? The Imam (a.s.): The Prophet (s.a.w.) has said that sajdah is done on seven parts of the
body: forehead, palms, knees and two big toes [of the feet]. If a thiefs hand or forearm is cut, then it would not be possible for him to do the sajdah whereas Allh has said, And verily the masjid [the body parts on which sajdah is done] belong to Allh...; and what belongs to Allh should not be cut. The caliph liked the answer of the Imam and ordered that the four fingers of the thief be cut. This extraordinary event, in the publics view at Mutasims court, proved the superiority of the Imams of Ahlu l-Bayt. It, however, also created an extreme feeling of jealousy and hatred in the heart of Ibn Abi Daud. On finding an appropriate moment, Ibn Abi Daud cautioned the caliph against inadvertantly promoting Imam Muhammad at-Taqi (a.s.) by publicly following his view and rejecting those of the other scholars. He filled the caliphs ears to the extent that the caliph started looking at the Imam as a threat to his own caliphate. During the last days of Dhul Qadah 220 A.H., the Imam was poisoned by his wife, the niece of Mutasim, and he died as a martyr. His body was buried next to his grandfathers grave in the Qurayshi cemetary in Baghdad which is now known as Kdhimayn. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. Pishway-e Nahum: Hazrat Imam Muhammad al-Jawad (a.s.) by Dar Rah-e Haq, Qum. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to those mentioned above.
(h) None of the Imams children were born from Mamuns daughter. (i) The Imam was buried next to his grandfather in Kazimayn. (j) Imam at-Taqi returned to Medina in 220 A.H. Question 2: [20 points] Give two examples from the Qurn which prove that young age or being a child is not an impediment in the Divine representatives. Question 3: [10 points] Describe the motives of Mamun in giving the hand of his daughter to Imam Muhammad atTaqi (a.s.).
1. When the husband says to his wife, You are to me like the back of my mother, it is not permissible for him to have sexual relationship with his wife until he atones by fasting for two successive months, or if that is not possible, then feeding sixty poor people. Uttering such a statement is known as zihr.
Mutawakkil, on the one hand, started promoting the Shfii madhhab in order to distract the masses away from the Ahlul Bayt. And, on the other hand, he intensified harassment of the Shias. He had such hatred for the Ahlul Bayt that in 236 A.H. he ordered the grave of Imam Husayn (a.s.) be leveled to the ground, and that the surrounding area be transformed into farmlands so that no trace of the grave be left. This all was done to stop the Shias from visiting (ziyrat) the graves of Imam Husayn (a.s.) and the other martyrs of Karbala. But when Allh wishes to protect His light no human can do anything about it! The attempt to erase all traces of Imam Husayns grave angered many Muslims; people starting writing anti-Abbsid slogans on the walls. Opposition poets also expressed their feelings on this issue. A famous poem against Mutawakkil is given below: By Allh, if the Umayyids unjustly killed Husayn, son of the Prophets daughter, his cousins1 have committed a similar crime for I swear that Husayns grave has been erased. It seems that they regret for not participating in the massacre, so they now go after the grave! Mutawakkil enjoyed torturing the followers of the Ahlul Bayt; even the persons appointed by him as governor in Medina and Mecca were instructed to prevent people from being kind and courteous towards the Ahlul Bayt. In 234 A.H., Mutawakkil ordered Imam Ali an-Naqi (a.s.) to be brought from Medina to Samarra where he was placed in a house next to the caliphs garrison. The Imam lived under constant surveillance until Mutawakkil was murdered by his own troops at the instigation of his own son, Muntasir. Muntasir bin Mutawakkil reversed the policies of his father towards the Ahlul Bayt (a.s.); he was kind and generous to them; he returned the property of Fadak to the descendants of Imams Hasan and Husayn (a.s.). Unfortunately his caliphate did not last for more than six months when he died in 248 A.H. Mustain came to power after Muntasir and continued the oppressive policies of his ancestors. But soon his own Turkish troops rebelled against him and pledged allegiance to Mutazz bin Mutawakkil whom they rescued from prison. Finally, Mustain was killed and Mutazz become the caliph. It was during the reign of Mutazz bin Mutawakkil that Imam Ali an-Naqi was martyred by poisoning.
firm upon it till the last moment of my life. When the Imam gave his approval, Abdul Azim described his faith as follows: I believe that God is One; there is nothing like Him; He is free from ibtl (i.e., saying that He is nothing) and tashbh (i.e., comparing Him to a created thing). Allh has no body or figure; neither is He substance nor form; intead, He is the creator of body and figure, and of substance and form. He is the creator and sustainer of everything. I believe that Muhammad (s.a.w.) is a servant and prophet of God, and His last Messenger. There will be no prophet, shariah or religion after him till the day of judgement. I believe that the Imam and successor of Prophet Muhammad (s.a.w.) was Ali bin Abi Tlib (a.s.), and after him Hasan, then Husayn, Ali ibn al-Husayn, Muhammad bin Ali, Jafar bin Muhammad, Musa bin Jafar, Ali bin Musa, Muhammad bin Ali, and then you are my master. Imam Ali an-Naqi (a.s.) then said, After me, my son Hasan, will be the Imam. How do you think the people will react in regard to Hasans son [i.e., the Mahdi]? Abdul Azim: O my master! How will he [i.e., Hasans son] be? Imam an-Naqi (a.s.): He will not be seen; and mentioning his name is not permissible until he rises and fills the earth with justice just as it would be filled with injustice and tyranny. Abdul Azim then continued: I testify that their [i.e., Imams] friend is Gods friend; and their enemy is Gods enemy; obeying them is obedience to God; and disobeying them is disobeying God. I believe in the mirj, the questioning in the grave, paradise, hell, the path (sirt), the scaleall these are truth. I believe that the day of judgement is sure to come without any doubt, and that God will resurrect the dead people. I believe that my religious obligations after wilyah (love and obedience to the Imams) are prayers, alms-giving, fasting, pilgrimage to Mecca, jihd, bidding good and forbidding evil. Imam Ali an-Naqi (a.s.) said, O Abul Qsim! By Allh, this is the same religion that Allh has chosen for His servants! So remain firm on it; and may Allh keep you steadfast on this truth. Musa bin Abdullh an-Nakha was another learned companion of the Imam. Once he went to the Imam and requested him for a comprehensive ziyrat he could use to recite whenever he visits the graves of any of the Imams of Ahlul Bayt. This ziyrat became famous as Ziyrat-e Jmia whose selected parts are presented below: ...May peace be upon you O the People of the house of prophethood, the source of messengership, the people on whom angels descend and where revelation used to come down; the family which is the source of mercy, custodians of knowledge, peaks of forbearance, foundations of generosity, leaders of nations, masters of blessings, the cream of pious people, pillars of kindness, leaders of people...doors of imn, trustees of the Merciful God, family of prophets and messengers, and descendants of the best of those chosen by the Lord of the Universe... May peace be upon the Imams of guidance, lamps in the darkness, signs of piety, those who possess wisdom and intelligence, the refuge for people, the heirs of prophets, the best
of examples...the proofs of God upon the people of this world and the hereafter... I bear witness that there is no god but Allh, He has no partner just as Allh has declared it Himself and so have the angels and the knowledgeable among His servants. There is no god but He, the Powerful, the Wise. I bear witness that Muhammad is His chosen servant and a messenger with whom He is pleased, and whom He has sent with guidance and the religion of truth so that He may give victory to it over all religions even if the polytheists dislike it. I bear witness that you are the rightly-guided leaders, the infallibles, the respected ones, those who are closest to Allh, the pious, the truthful, the chosen ones; those who are obedient to Allh, who are firm in His command, who act according to His wish, who have attained His respect. Allh has chosen you by His knowledge, and He has chosen you for His [knowledge of the] unseen and His secret... One who turns away from you has gone out of religion; one who stays with you reaches the religion; and one who lowers you from your status is lost. The truth is with you, in you, from you, towards youyou are its owners and custodians...One who loves you, loves Allh; one who hates you, hates Allh; one who seeks refuge with you has sought refuge with Allh... O Allh! If I could find any intercessors closer to You than Muhammad and his good progeny, the pious Imams, I would have made them my intercessors. [But there is no one closer to you than Muhammad and his family.] So by the right that You have given to them over Yourself, I pray to You to include me among those who truly know them and their rights, among those on whom You have showered mercy through their intercession. You are indeed the most merciful of all. And may Allh send His blessings upon Muhammad and his pure progeny. Indeed Allh is sufficient for us and He is the best of agents. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources. 1. Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai. 2. Pishway-e Dahum: Hazrat Imam Ali bin Muhammad al-Hadi (a.s.) by Dar Rah-e Haq, Qum. The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to the sources mentioned above.
(d) Mutawakkil attempted to level the grave of Imam Husayn (a.s.) to the ground in 236 A.H. (e) Muntasirs peaceful reign lasted for six years. (f) The later Abbsid caliphs were at the mercy of their Turkish troops. (g) Abdul Azim al-Hasani was not a reliable narrator of hadith. (h) Imam Ali an-Naqi taught the ziyrat-e jmia to Musa bin Abdullh an-Nakhai. (i) The Imam was poisoned during the reign of Mutazz bin Mutawakkil. (j) Imam an-Naqi is buried in Kazimayn. Question 2: [20 points] In his conversation with Abdul Azim, Imam Ali an-Naqi (a.s.) talked about the ghaybat of Imam al-Mahdi (a.s.). Explain in your own words the significance of this talk on the issue of Mahdism in Islam. Question 3: [20 points] List at least five qualities of the Imams of Ahlul Bayt mentioned in the Ziyrat-e Jmia.
1. That is, the Abbsids who desend from Abbs, the Prophets uncle.
Everyone was surprised at this turn of events. The caliph asked the Imam: What bone is this? The Imam (a.s.): This is a bone of one of the prophets of God which they have taken from his grave; and one of the miracles of a prophets bone is that whenever it is exposed from the grave, it will start to rain. The caliphs people examined the bone and found that what our Imam was saying was the truth. Thus, a descendant of Ali and Ftima, rescued the ummah of his grandfather from the enemies of Islam!
enough to show his honour and dignity in the eyes of the Ahlul Bayt. After the preliminary text about praising Allh and the Prophet, the Imam wrote: ...O respected and reliable Shaykh, and O faqih (jurist) of my followers, Abul Hasan Ali bin Husayn al-Qummi, may Allh bless you with what He pleases and may He bring forth worthy sons from you. I advise you to fear [displeasing] Allh, to establish prayer and pay almsbecause the prayer of one who does not pay alms is not accepted. I advise you to forgive the mistakes of others and control your anger, and to be kind and generous to your relatives, and to be helpful and concerned for your brethren, and to be patient in response to the deeds of the ignorant people. [I advise you] to be learned in religion, steadfast in your work, familiar with the Quran, and to acquire the noble character, bid the good and forbid the evil. Allh, the Almighty, says: There is no use in much of your whispering except [in case of] one who recommends [others] to give charity or do good deeds or make peace between people. Refrain from all bad deeds; and be diligent about the night vigil prayer (namz-e shab/saltul layl) because the Prophet (s.a.w.) recommended it to Ali (a.s.) and said, O Ali, be diligent about the saltul layl; be diligent about the saltul layl; be diligent about the saltul layl. Whoever considers saltul layl as worthless is not one of us. Therefore, follow my advice, and advise my Shias what I have advised you with. You should have forebearance and be patient; verily the Prophet said, The best deed of my Ummah is waiting for the deliverance. Our Shias will constantly be sad and anxious until my son [Imam al-Mahdi] makes his appearance, the one about whom the Prophet had given good tidings that he will fill the earth with justice and equality just as it would be filled with injustice and tyranny. So O my trustworthy Shaykh, Abul Hasan, be patient, and advise my Shias to be patient because surely the earth belongs to Allh and He will make his virtuous servants its mastersthe final victory will be for the God-fearing people! May peace, mercy and blessings of Allh be upon you and upon my Shias. Indeed, Allh is sufficient for us and He is the best of agents, the best Master and the best Helper.
6. Words of Wisdom
Abu Hshim al-Jafari narrates that once a person asked Imam Hasan al-Askari (a.s.) the following question: Why does a woman get half of the share of a man in inheritance? The question is about a son and a daughter inheriting from their father or mother: the son gets twice the share of the daughter. The Imam: Because jihd and maintenance of the family is not among the responsibilities of a woman. Even payment of the monetary compensation in case of an accidental homocide is upon the male members of the murderer, not the female members. When he heard this answer, Abu Hshim said to himself: I have heard that Ibn Abil Awj asked the same question from Imam Jafar as-Sdiq and he received the same answer.
Imam Hasan al-Askari looked at Abu Hshim and said, Yes! The question of Ibn Abil Awj was the same; and when the question is same, our answer is also the same...The first and the last of us [i.e., Imams of Ahlul Bayt] are equal in knowledge and position; of course, the Messenger of God and Ali, the Leader of the Faithfuls, have their own privileged status. *** I advise you to be moderate and refrain from extravagance. *** To be humble means to greet whoever you pass by, and to sit wherever you find room [without waiting for the seat of your status]. He also said, Humility is a blessing of which no one will be envious. *** One who admonishes his brother in private has decorated him; and one who admonishes him in public has disgraced him. *** The best self-discipline is to refrain [from doing to others] what you would dislike from others. *** Beauty of the face is an apparent beauty, and beauty of intelligence is a hidden beauty. *** All evil has been placed in a house whose key is lying. *** Generosity has a limit; when one exceeds it, it becomes extravagance. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the following source: Pishway-e Yazdahum: Hazrat Imam Hasan Askari (a.s.) by Dar Rah-e Haq, Qum. The main source has been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to the source mentioned above.
(c) Mutazz, Muhtadi and Mutamid were caliphs during the imamate of the eleventh Imam. (d) Mutazz forbade the presence of female singers in the court as a pretence of being pious. (e) Mutamids reign was full of civil strife and tyranny. (f) Ali bin Husayn bin Bbawayh was the father of Shaykh al-Mufd. (g) In inheriting from the parent, the daughter gets half of the share of a son. (h) Mutamid asked Imam al-Askari for help in disclosing the monks deceit. (i) Al-Kindi was writing a book to challenge the Nahju l-Balgha. (j) Ibn Abil Awj was a companion of Imam al-Askari. Question 2: [15 points] Describe and comment on the method used by Imam Hasan al-Askari (a.s.) to prevent Ishq al-Kindi from writing the response to the Qurn. Question 3: [15 points] Describe the Imams miracle of rain in your own words.
For five years, Imam al-Mahdi lived under the loving care of his father. He was seen only by some family members and a few selected companions of his father. This was all done to protect him from the Abbsid agents. Some of those who had seen the Imam during this period are mentioned below: 1. Lady Hakima, aunt of Imam Hasan al-Askari (a.s.). 2. Nasm, the servant of Imam al-Askari. 3. Muhammad bin Uthmn al-Amri. 4. Husayn bin al-Hasan al-Alawi. 5. Jafar bin Muhammad bin Mlik and his group. 6. Ahmad bin Ishq. Here we shall only narrate the event in which Ahmad bin Ishq saw Imam al-Mahdi. Ahmad, a prominent Shia of the time, once visited Imam Hasan al-Askari (a.s.) and wanted to ask him about his successor. Before Ahmad asked his question, the Imam said, O Ahmad! From the day He created Adam, Allh has not left the earth without a representative (hujjat), nor will He leave it without a representative till the day of judgement. It is because of the hujjat that Allh averts the chastisement from the people, sends down the rain and brings forth the blessings from the earth. Ahmad: O son of the Prophet! Who is the successor and the Imam after you? Imam Hasan al-Askari immediately went inside the house and returned with a three year old child in his hands, and said, O Ahmad bin Ishq, if you were not honourable in the sight of Allh and His representatives, I would not have shown this son of mine to you. His name and agnomen is the same as that of the Prophet; he is the one who will fill the earth with justice and equality just as it would be filled with injustice and tyranny. O Ahmad, his example is that of Khizr and Dhul Qarnayn [who are believed by Muslims to be still living]. By Allh, he will go into Occultation in such a manner that none will gain salvation except the one whom Allh blesses with the belief in his imamate...
have adjusted to the situation easily; there would have been great chaos and confusion. The gradual intensification in the Occultation made the Shias used to the idea of not dealing with the Imam directly.1
recognize him. Husayn bin Rawh was the third special agent of the Imam. He was greatly respected by all Muslims; he closely worked with Uthmn bin Sad. A few days before his death, Muhammad bin Uthmn had introduced Husayn bin Rawh to the elders of the Shia community as the next special agent of the Imam. Jafar bin Ahmad al-Qummi was the closest of all companions to Muhammad bin Uthmn, and many Shias thought that he might succeed Muhammad as the next special agent. At the time of Muhammads death, Jafar was sitting by the head of his bed while Husayn bin Rawh was sitting by his feet. (In that cultural context, sitting by the head was a more honourable position.) Muhammad bin Uthmn turned his face towards Jafar and said, I have been ordered to hand over the affairs to Abul Qsim Husayn bin Rawh. When Jafar heard this, he stood up, went to Husayn, took hold of his hand and made him sit by the head of the bed while he himself sat at the feet of Muhammad. In a letter dated 6th Shawwl 305, Imam al-Mahdi (a.s.) wrote about Husayn bin Rawh: We know him; may Allh acquaint him with all that is good for him, and may He help him. We are aware of his letter and have confidence and trust in him. He has a position in our eyes which pleases him; and may Allh add to His blessings upon him for He is indeed the Master and has power over everything. All praise is for Allh who has no partner, and blessings and peace of Allh upon His messenger, Muhammad, and his progeny. When Abu Sahl an-Nawbakhti, a prominent Shia theologian of the time, was asked as to why he was superceded by Husayn bin Rawh in attaining the position of the special agency of the Imam, he replied: They (i.e., the Imams) know better as to whom should represent them. I am a person who debates against the opponent with temperment. If I had been the special deputy of the Imam and had been aware of Imams whereabouts just as Husayn bin Rawh is aware of it I might have disclosed it in the heat of debate [if cornered to disclose the Imams whereabouts]. But Abul Qsim [Husayn bin Rawh] is such that if the Imam was hiding under his robes, he would not lift it even if he is cut into pieces by sharp knives. Husayn bin Rawh served in this position for 21 years till his death in 326 A.H. in Baghdad. Ali bin Muhammad as-Samary became the fourth special deputy of the Imam. His deputyship was comparatively short. He died in 329 A.H. Before his death, when some prominent Shias asked about the next special deputy, he replied, I have not been ordered to appoint anyone after me. Six days before the death of as-Samary, he received the following letter from Imam alMahdi (a.s.): O Ali bin Muhammad as-Samary. May Allh reward your brethren in observing grief for you. You shall leave this world after six days. Finalize your affairs and do not appoint anyone as your successor. Indeed, the Major Occultation has begun. There will be no appearance for me until Allh the Almighty commands me; and that will be after a long time, after the hearts have hardened and the world is filled with injustice. Shortly, some persons will claim to have seen me [and claim the status of special
deputyship]. Beware that whoever makes such a claim before the appearance of Sufyni and the Sayha is a liar and a fraud. And there is no power and strength except with Allh, the High, the Great.
5. Appearance of al-Mahdi
As mentioned above, even Imam al-Mahdi (a.s.) himself is waiting for Allahs permission for his appearance. This means that no one knows the time of the appearance of the Imam. We have clear ahdth stating that those who speak about the time when the Imam will make his appearance are to be declared as liars. In the letter mentioned earlier, Imam al-Mahdi (a.s.) wrote, As for the appearance of deliverance [by me], its mentioning is with Almighty Allh and those who fix the time are liars. However, there are many ahdth which describe the signs before the appearance of Imam al-Mahdi. Some of these signs are as follows: 1. Injustice, tyranny, and sinful acts will become very common all over the world. 2. Appearance of Sufyni and the destruction of his army. Sufyni has been described as a Syrian by the name of Uthmn bin Anbasa from the descendants of Yazid bin Muwiyah. 3. An uprising will take place by a Hasani sayyid in Iran. He will form a just Islamic government and call people towards Islam. He will be in Kufa when the news of Imam alMahdis appearance in Mecca will spread world-wide. The Hasani sayyid will come to Mecca and pledge allegiance to Imam al-Mahdi (a.s.). 4. Soon after the appearance of Imam al-Mahdi in Mecca, a heavenly sound will be heard all over the world which will introduce Imam al-Mahdi to all people. 5. Descent of Prophet Isa (a.s.) from heaven to the city of Damascus. He will pray behind Imam al-Mahdi. *** After a very long Occultation, on Allhs command, Imam al-Mahdi (a.s.) will make his
appearance known at the Holy Mosque in Mecca and start his mission of establishing the Kingdom of God on the earth. Three hundred and thirteen people will pledge allegiance to him, and then he will move towards Medina. From Medina, al-Mahdi will proceed to Kufa, Iraq. After that Prophet Isa will descend in Damascus and join Imam al-Mahdi. The headquarters of Imam al-Mahdi will be Kufa from where he will rule over the whole world. During the Imams reign, the blessings of Allh will be abundant; there will be no poverty; peace and security will be the rule of the day. *** O Allh, send your blessings upon Muhammad & his progeny. O Allh, be the Master, the Guardian, the Guide and the Eye for your vicegerent, the Hujjat, son of Hasan al-Askari, at this hour, and at every hour until You establish him on the earth for a long time. *** This lesson has been written and compiled by Sayyid M. Rizvi by using the Pishway-e Duwazdahum: Hazrat Imam Hujjat ibn al-Hasan al-Askari (a.s.) by Dar Rah-e Haq, Qum. The main source has been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our source.
Question 3: [20 points] Why did the total occultation not start from day one of the imamate of Imam al-Mahdi (a.s.)?
1. For this explanation of the shorter and longer occultation, see the introduction by Sayyid S. Akhtar Rizvi to Ibn Shadhn, The Return of al-Mahdi.
cannot be reached by mankind cannot be in any way beneficial or effective. The opponents say that if God wills to bring forth an Imam to reform mankind He is able to create him at the necessary moment and does not need to create him thousands of years earlier. In answer it must be said that such people have not really understood the meaning of the Imam, for the duty of the Imam is not only the formal explanation of the religious sciences and exoteric guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of wilyat and the esoteric guidance of men. It is he who directs mans spiritual life and orients the inner aspect of human action toward God. Clearly, his physical presence or absence has no effect in this matter. The Imam watches over men inwardly and is in communion with the soul and spirit of men even if he be hidden from their physical eyes. His existence is always necessary even if the time has not as yet arrived for his outward appearance and the universal reconstruction that he is to bring about.
and the heavens, which appear outwardly as independent realities, gain reality only through another Reality and are manifested only in Its Light, not by themselves and through themselves. In the same way that the realities as well as the power and grandeur of yesterday have no greater value than tales and legends of today, so are the realities of today no more as reality tomorrow. In the last analysis, everything in itself is no more than a tale and a dream. Only God is Reality in the absolute sense, the One Who does not perish. Under the protection of His Being, everything gains existence and becomes manifested through the Light of His Essence. If man becomes endowed with such vision and power of apprehension, then the tent of his separative existence will fall down before his eyes like a bubble on the surface of water. He will see with his eyes that the world and all that is in it depend upon an Infinite Being who possesses life, power, knowledge and every perfection to an infinite degree. Man and every other being in the world are like so many windows which display according to their capacity the world of eternity which transcends them and lies beyond them. It is at this moment that man takes from himself and all creatures the quality of independence and primacy and returns these qualities to their Owner. He detaches himself from all things to attach himself solely to the One God. Before His Majesty and Grandeur he does nothing but bow in humility. Only then does he become guided and directed by God so that whatever he knows he knows in God. Through Divine guidance he becomes adorned with moral and spiritual virtue and pure actions which are the same as Islam itself, the submission to God, the religion that is in the primordial nature of things. This is the highest degree of human perfection and the station of the perfect man (the Universal Man; insn-e kmil), namely the Imam who has reached this rank through Divine grace. Furthermore, those who have reached this station through the practice of spiritual methods, with the different ranks and stations that they possess, are the true followers of the Imam. Thus it becomes clear that the knowledge of God and of the Imam are inseparable in the same way that the knowledge of God is inextricably connected to the knowledge of oneself. For he who knows his own symbolic existence has already come to know the true existence which belongs solely to God who is independent and without need of anything whatsoever. *** This lesson is entirely based on Shia Islam of Allamah Sayyid Muhammad Husayn at-Tabatabai.
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