Message of Thaqalayn
To answer this question, it is necessary first to Message of elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled "al-Ghadir" and its eminent Thaqalayn compiler 'Allamah Amini in bringing about Islamic A Quarterly Journal of Islamic Studies unity.
Islamic Unity Published by Ahl al-Bayt ('a) World Assembly, P.O. Box 15815-1956, Tehran, Islamic Republic What is meant by the Islamic unity? Does it mean of Iran that one Islamic school of thought should be Phone: 890226, 890237, 890245 (country and unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic city codes: 98-21) Extensions: 11, 12, 14 schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
"Al-Ghadir" and its Relevance to To give an illogical and impractical meaning to the Islamic Unity issue of the Islamic unity, the opponents of the issue Ayatullah Murtaza Mutahhari have called it to be the formation of a single Translated by Mojgan Jalali Madhhab, so as to defeat it in the very first step. Vol. 3, No. 1 and 2 (1417 AH/1996 CE) Without doubt, by the term Islamic unity, the intellectual Islamic 'Ulama' (scholars) do not mean that all denominations should give in to one The distinguished book entitled "al-Ghadir" has denomination or that the commonalties should be raised a huge wave in the world of Islam. Islamic taken up and the different views and ideas be set thinkers shed light on the book in different aside, as these are neither rational and logical nor perspectives; in literature, history, theology, tradition, favorable and practical. By the Islamic unity these tafsir, and sociology. From the social perspective we scholars mean that all Muslims should unite in one can deal with the Islamic unity. In this review the line against their common enemies. Islamic unity has been dealt with from a social point of view. These scholars slate that Muslims have many things in common, which can serve as the foundations of a Contemporary Muslim thinkers and reformists are of firm unity. All Muslims worship the One Almighty the view that unity and solidarity of Muslims are the and believe in the Prophethood of the Holy Prophet most imperative Islamic exigencies at the present (s). The Qur'an is the Book of all Muslims and juncture when the enemies have made extensive Ka'abah is their "qiblah" (direction of prayer). They inroads upon the Islamic community and have tried go to "hajj" pilgrimage with each other and perform to resort to different ways and means to spread the the "hajj" rites and rituals like one another. They say old differences and create new ones. We are aware the daily prayers and fast like each other. They that Islamic unity and fraternity is the focus of establish families and engage in transactions like one attention of the Holy Legislator of Islam and is another. They have similar ways of bringing up their actually the major objective pursued by this Divine children and burying their dead. Apart from minor religion as firmed by the Qur'an, the "Sunnah", and affairs, they share similarities in all the the history of Islam. aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, For this reason, some people have been faced with glorious, and long-standing civilization. this question: Wouldn't the compilation and publication of a book such as "al-Ghadir" which Unity in the world view, in culture, in the deals with the oldest issue of differences among the civilization, in insight and disposition, in religious Muslims- create a barrier in the way of the sublime beliefs, in acts of worship and prayers, in social rites and lofty objective of the Islamic unity? and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power
MIA 1 | P a g e June 6, 2011
Message of Thaqalayn
before which the big global powers would have to chosen approach. He did not fear death. Why didn't bow down. This is especially true in view of the he rise up? There could have been nothing above stress laid by Islam on this principle. According to martyrdom. Being killed for the cause of the the explicit wording of the Qur'an, the Muslims are Almighty was his ultimate desire. He was more brothers, and special rights and duties link them intimate with martyrdom than a child is with his together. So, why shouldn't the Muslims use all these mother's breast. But in his sound calculations, Imam extensive facilities accorded to them as the blessing 'All ('a) had reached the conclusion that under the of Islam? existing conditions it was to the interest of Islam to foster collaboration and cooperation among the This group of 'Ulama' are of the view that there is no Muslims and give up revolt. He repeatedly stressed need for the Muslims to make any compromise on the this point. primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for In one of his letters (No.62 "Nahj al Balaghah") to the Muslims to avoid engaging in discussions and Malik al-Ashtar, he wrote the following: reasons and writing books on primary and secondary principles about which they have differences. The "First I pulled back my hand until I realized that a only consideration for Islamic unity in this case is group of people converted from Islam and invited the that the Muslims- in order to avoid the emergence or people toward annihilating the religion of accentuation of vengeance - preserve their Muhammad(s). So I feared that if I did not rush to possession, avoid insulting and accusing each other help Islam and the Muslims, I would see gaps or and uttering fabrications, abandon ridiculing the logic destruction which calamity would be far worse than of one another, and finally abstain from hurting one the several-day-long demise of caliphate." another and going beyond the borders of logic and In the six-man council, after appointment of 'Uthman reasoning. In fact, they should, at least, observe the by 'Abdul-Rahman ibn 'Awf, 'Ali ('a) set forth his limits which Islam has set forth for inviting non- objection as well as his readiness for collaboration as Muslims to embrace it: follows:" You well know that I am more deserving than others "Call to the way of your Lord with wisdom and good for caliphate. But now by Allah, so long as the affairs exhortation, and have disputations with them in the of the Muslims are in order and my rivals suffice best manner... "(16: 125) with setting me aside and only I am alone subjected Some people are of the view that those schools of to oppression, I will not oppose (the move) and will fiqh, such as, Shafi'i and Hanafi which have no give in (to it)." (From Sermon 72, "Nahj al- differences in principle should establish brotherhood Balaghah"). and stand in one line. They believe that These indicate that in this issue 'Ali ('a) condemned denominations which have differences in the the principle of "all or none". There is no need to principles can in no way be brothers. This group view further elaborate the approach taken by 'Ali ('a) the religious principles as an interconnected set as toward this issue. There are ample historical proofs termed by scholars of Usul, as an interrelated and and reasons in this regard. interdependent set; any damage to one principle harms all principles. 'Allamah Amini
As a result, those who believe in this principle are of Now it is time to see to which group the eminent the view that when, for instance, the principle of 'Allamah, Ayatullah Amini - the distinguished "imamah" is damaged and victimized, unity and compiler of the "al-Ghadir" - belonged and how he fraternity will bear no meaning and for this reason the thought. Did he approve of the unity of the Muslims Shi'ah and the Sunnis cannot shake hands as two only within the light of Shi'ism? Or did he consider Muslim brothers and be in the same rank, no matter Islamic fraternity to be broader? Did he believe that who their enemy is. Islam which is embraced by uttering the "shahadatayn" (the Muslim creed) would willy-nilly The first group answers this group by saying: "There create some rights for the Muslims and that the is no reason for us to consider the principles as an brotherhood and fraternity set forth in the Qur'an interrelated set and follow the principle of "all or exists among all Muslims? none". Imam 'Ali ('a) chose a very logical and reasonable approach. He left no stone unturned to 'Allamah Amini personally considered this point - i.e. retrieve his right. He used everything within his the need to elucidate his viewpoint on this subject power to restore the principle of "imamah", but he and elaborate whether "al-Ghadir" has a positive or a never adhered to the motto of "all or none". 'Ali ('a) negative role in (the establishment of) Islamic unity. did not rise up for his right, and that was not In order not to be subject to abuse by his opponent - compulsory. On the contrary, it was a calculated and
MIA 2 | P a g e June 6, 2011
Message of Thaqalayn
be they among the pros and cons - he has repeatedly "Tarikh al-Umam al-Islamiyyah" by Shaykh explained and elucidated his views. Muhammad Khizri, "Fajr al Islam" by Ahmad Amin, "al-Jawlat fi Rubu al-Sharq al-Adna" by Muhammad 'Allamah Amini supported Islamic unity and viewed Thabit al-Mesri, "al-Sira Bayn al-Islam wa al- an open mind and clear insight. On different Wathaniyah" by Qasimi, and "al- Washi'ah" by Musa occasions, he set forth this matter in various volumes Jarallah. Then he states the following: of the "al-Ghadir'. Reference will be made to some "By quoting and criticizing these books, we aim at of them below: warning and awakening the Islamic 'ummah' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic In the preface to volume I, he briefly mentions the unity and scatter the Muslim lines. In fact nothing role of "al-Ghadir" in the world of Islam. He states: can disrupt the ranks of the Muslims, destroy their "And we consider all this as service to religion, unity, and tear their Islamic fraternity more severely sublimation of the word of the truth, and restoration than these books." of the Islamic 'ummah' (community)." 'Allamah Amini, in the preface to volume 5, under title of "Nazariyah Karimah" on the occasion of a In volume 3 (page 77), after quoting the fabrications plaque of honor forwarded from Egypt for "al- of Ibn Taymiyah, Alusi, and Qasimi to the effect that Ghadir", clearly sets forth his view on this issue and Shi 'ism is hostile to some of the Ahl al-Bayt (the leaves no room for any doubt. He remarks: Household of the Prophet) such as Zayd bin 'Ali bin "People are free to express views and ideas on al-Huseyn, he notes the following under the title of religion. These (views and ideas) will never tear apart "Criticism and Correction": the bond of Islamic brotherhood to which the holy Qur'an has referred by stating that 'surely the "These fabrications and accusations sow the seeds of believers are brethren'; even though academic corruption, stir hostilities among the 'ummah', create discussion and theological and religious debates discord among the Islamic community, divide the reach a peak. This has been the style of the 'ummah', and clash with the public interests of the predecessors, and of the 'sahaba' and the 'tabi'un', at Muslims. the head of them. Again in volume 3 (page 268), he quotes the "Notwithstanding all the differences that we have in accusation leveled on the Shi'ahs by Sayyid the primary and secondary principles, we, the Muhammad Rashid Rida to the effect that "Shi'ahs compilers and writers in nooks and corners of the are pleased with any defeat incurred by Muslims, so world of Islam, share a common point and that is much as they celebrated the victory of the Russians belief in the Almighty and His Prophet. A single over the Muslims." Then he says: spirit and one (form of) sentiment exists in all our "These falsehoods are fabricated by persons like bodies, and that is the spirit of Islam and the term Sayyid Muhammad Rashid Rida. The Shi'ahs of Iran 'ikhlas," and Iraq against whom this accusation is leveled, as "We, the Muslim compilers, all live under the banner well as the orientalists, tourists, envoys of Islamic of truth and carry out our duties under the guidance countries, and those who traveled and still travel to of the Qur'an and the Prophetic Mission of the Holy Iran and Iraq, have no information about this trend. Prophet (s). The message of all of us is 'Surely the Shi'ahs, without exception, respect the lives, blood, (true) religion with Allah is Islam ... (3:18)' and the reputation, and property of the Muslims be they slogan of all of us is 'There is no god but Allah and Shi'ahs or Sunnis. Whenever a calamity has befallen Muhammad is His Messenger.' Indeed, we are (the the Islamic community anywhere, in any region, and members of) the party of Allah and the supporters of for any sects, the Shi'ahs have shared their sorrow. his religion. The Shi'ahs have never been confined to the Shi'ah world, the (concept of) Islamic brotherhood which In the preface to volume 8, under the title of "al- has been set forth in the Qur'an and the 'sunnah' (the Ghadir Yowahhad al-Sufuf fil-Mila al-Islami", Prophet's sayings and actions), and in this respect, no 'Allamah Amini directly makes researches into the discrimination has been made between the Shi'ahs role of "Al- Ghadir" in (the establishment of) Islamic and the Sunnis." unity. In this discussion, this great scholar Also at the close of volume 3, he criticizes several categorically rejects the accusations leveled by those books penned by the ancients such as "Iqd al-Farid" who said: 'Al-Ghadir' causes greater discord among by Ibn Abd al-Rabbih, "al-Intisar" by Abu al-Husayn the Muslims. He proves that, on the contrary, "Al- Khayyat al-Mu'tazili, "al Farq bayn al-Firaq" by Ghadir" removes many misunderstandings and Abu Mansur al-Baghdadi, "al-Fasl" by Ibn Hazm al- brings the Muslims closer to one another. Then he Andulusi, "al-Milal wa al-Nihal" by Muhammad ibn brings evidence by mentioning the confessions of the Abdul-Karim al-Shahristani "Minhaj al-Sunnah" by non-Shi'i Islamic scholars. At the close, he quotes the Ibn Taymiah and "al-Bidayah wa al-Nihayah" by Ibn letter of Shaykh Muhammad Saeed Dahduh written Kathir and several by the later writers such as in this connection.
MIA 3 | P a g e June 6, 2011
Message of Thaqalayn
To avoid prolongation of this article, we will not Ghallab, professor of philosophy at the Faculty of quote and translate the entire statements of 'Allamah Religious Studies al-Azhar University said: Amini in explaining the positive role of "al-Ghadir" "I got hold of your book at a very opportune time, in (establishing) Islamic unity, since what has already because right now I am busy collecting and been mentioned sufficiently proves this fact. compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avid for The positive role of "al-Ghadir" is established by the obtaining sound information about 'Imamiyah' facts that it firstly clarifies the proven logic of the Shi'ism. Your book will help me. And I will not make Shi'ahs and proves that the inclination of Muslims to mistakes about the Shi'ahs as others have". Shi'ism - notwithstanding the poisonous publicity of In this foreword published in the preface to volume 4 some people - is not due to political, ethnic, or other of the "al-Ghadir", Dr. 'Abdul-Rahman Kiali Halabi trends and considerations. It also verifies that a says the following after referring to the decline of the powerful logic based on the Qur'an and the "sunnah" Muslims in the present age and the factors which can has given rise to this tendency. lead to the Muslims' salvation, one of which is the sound recognition of the successor of the Holy Secondly, it reflects that some accusations leveled on Prophet (s): "The book entitled "al-Ghadir" and its rich content Shi'ism - which have made other Muslims distanced deserves to be known by every Muslim to learn how from the Shi'ah- are totally baseless and false. historians have been negligent and see where the Examples of these accusations are the notion that the truth lies. Through this means, we should compensate Shi'ites prefer the non-Muslims to the non- Shi'i for the past, and by striving to foster the unity of the Muslims, rejoice at the defeat of non-Shi'ite Muslims Muslims, we should try to gain the due rewards". at the hands of non-Muslims, and other accusations These were the views of 'Allamah Amini about the such as the idea that instead of going to hajj important social issues of our age and such were his pilgrimage, the Shi'ahs go on pilgrimage to shrines of sound reflections in the world of Islam. the Imams, or have particular rites in prayers and in temporary marriage. Peace be upon him. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful 'Ali ('a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all An Outline of Law from a Qur’anic Muslims, as well as his pure offspring. Perspective Other Comments on "al-Ghadir" Ayatollah Muhammad Taqi Misbah Yazdi Many unbiased non-Shia Muslims interpret the "al- Summarized and Paraphrased by Karim Aghili Ghadir" in the same way that has already been mentioned. This paper is an attempt to partially delineate the salient features of Islamic law from a Qur'anic Muhammad Abdul-Ghani Hasan al-Mesri, in his perspective. It seeks to clarify that every human foreword on "al-Ghadir", which has been published society necessitates that there exist a system of rules in the preface to volume I, second edition, states: without which there can be no public order but chaos. It also shows that in Islam, there is no "I call on the Almighty to make your limpid brook (in separation of religion from morals, worldly affairs Arabic, 'Ghadir' means brook) the cause of peace and and from politics. Islam is an all-embracing religion cordiality between the Shia and Sunni brothers to consisting of a set of laws and injunctions which are cooperate with one another in building the Islamic requisite for the establishment of an ideal society. "ummah." Therefore, all the laws and injunctions which are of a 'Adil Ghadban, the managing editor of the Egyptian practical character and which should be applied to magazine entitled "al-Kitab", said the following in human society can be subsumed under the general the preface to volume 3: rubric 'law.' The paper continues by discussing the "This book clarifies the Shi'ite logic. The Sunnis can sources of Islamic law and its goals. correctly learn about the Shi'i through this book. Correct recognition of the Shi'ahs brings the views of Introduction the Shi'ahs and the Sunnis closer, and they can make The Qur'an is the verbatim revelation or the Word of a unified rank". God, revealed in Arabic through the archangel In his foreword to the "al-Ghadir" which was Gabriel to the Prophet Muhammad during the published in the preface to volume 4, Dr. Muhammad twenty-three-year period of his prophetic mission.
MIA 4 | P a g e June 6, 2011
Message of Thaqalayn
The practices of Muslims as ordained by the Shari'ah B. Moral Laws: That is, the laws which are (Islamic Law) have their origin in the Qur'an. comprehended by human reason, primordial nature Although the foundations of the Shari'ah must also (fitra) or consciousness to varying degrees and which be sought in the Sunnah and the elaboration of the are considered to be of value or validity irrespective law depends furthermore, with respect to Shi'ism, of the Divine or human criteria, such as the goodness upon reason ('aql) and consensus (ijma'), all of truthfulness and the ugliness of oppressing principles of the Shari'ah are already contained in others. the Qur'an. C. Legal Laws: That is, the laws which are made for The scheme of life which Islam envisages consists of safeguarding the best interests of human beings in a set of rights and obligations, which, as already their worldly life by a qualified authority in view of mentioned, have their origin in the Qur'an, and the relations of individuals with each other within a every human being who accepts this religion is society. These laws have an executive backing, which enjoined to live up to them. Broadly speaking, the is usually the government. law of Islam imposes four kinds of rights and Over the years, there has been a tendency to obligations on every man: (1) the rights of God, separate these three groups of law from one which every man is obliged to fulfill; (2) his own another and to specify a distinct area for each rights upon his own self; (3) the rights of other group.. According to this view, the area of Divine people over him; and (4) the rights of those powers laws is restricted to the rituals and rites which and resources which God has placed in his service concern the followers of each religion in specific and has empowered him to use for his benefit. times and places, such as the religious ceremonies of These rights and obligations constitute the corner- the Hindus or the rites of idol-worship which are stone of Islam and it is the bounden duty of every seen in various parts of the world. These rites and true Muslim to understand and obey them carefully. rituals are not connected at all with other social The Shari'ah discusses clearly each and every kind of aspects of life but rather they consist of performing right and deals with it in detail. It also throws light the duties which, according to the followers of each on the ways and means through which the religion, are required by the natural or supernatural obligations can be discharged. powers. Religious laws are neither connected to the moral laws nor are they connected to the legal ones. Social Phenomenon In the Western world, after Christianity had become Issues pertaining to human social life can be divided the official religion of the Byzantine empire, in spite into two categories: those which deal with social of accepting Christianity, apparently on account of phenomena irrespective of their goodness or the exigencies of the time, some rulers planned to badness, and those which are concerned with the separate religion from all its worldly aspects value judgements on the various aspects of social life including politics in order to gain the secular power and through which the goodness and badness of totally, and to rule over the countries under their each social phenomenon are judged. In other words, control as they wished and to exclude the divine there are certain issues which deals with 'is' and 'is commands and prohibitions from the domain of not', whereas certain others deal with 'ought to' and politics and law in their general sense. For this 'ought not'. Most issues of the first category relate purpose, they used every possible means, even the to sociology and the philosophy of history, while distortion of the scriptures. those pertaining to the second fall mainly into the category of morals and rights. The rulings pertaining After the Renaissance, this attitude gained more to the former are called real and descriptive rulings, momentum, to the extent that a large number of while those pertaining to the latter are called writers and intellectuals demanded the total normative and prescriptive ones. separation of religion and law. Furthermore, they supported the total separation of religion from Religion and worldly affairs morals. The separation of religion from worldly The prescriptive rulings as mentioned above are affairs in general and from politics in particular as divided into three categories: seen today in the Muslim countries is nothing but the acceptance of the current mainstream attitude A. The Divine and Religious Laws: These consist of in the Western world. the commands and prohibitions which are attributed to God Almighty and as in every religion, people are Such a separation cannot be deemed acceptable in required to abide by them, such as keeping the daily any revealed religion. From the Islamic point of view, prayer and performing the pilgrimage to Mecca, etc. religion is a system of theoretical knowledge and practical laws, and its practical laws embrace all
MIA 5 | P a g e June 6, 2011
Message of Thaqalayn
three areas of the relation of man to God, the 4. Legal rules are obligatory, while within the moral relation of man to himself, and of man to others.[1] domain, there are both obligatory and In the Holy Qur'an and the traditions narrated from recommended obligations. the holy Shi'ite Imams, there is a huge collection of 5. The goals of legal dos and don'ts are to provide moral and legal laws, therefore the moral and legal the happiness of people in their worldly life and to systems of Islam are completely based on the establish social justice, order, security and public fundamental religious principles consisting of the welfare and the like, while the goals of ethical belief in Divine Unity, the Resurrection, etc. In other commands and prohibitions are to achieve spiritual words, both morals and law are two main sections of perfection, which is nothing other than proximity to the whole of the religion and are deeply rooted in God. the most fundamental theoretical religious sciences. 6. Legal rules are just concerned with the external Law aspect of the act, but are not so concerned with the In spite of the fact that there are a lot of uses of the motivation for and intent of the doer of the action, word 'law' in legal terms, it does not have a definite while the moral rules are mostly concerned with the and specific meaning and is used in different ways. motivation for and the goal of the doer of the action. Sometimes, it is used in a wide sense and includes Ethical and Legal Concepts are of Conventional any prescriptive ruling which should be practised in Nature society whether it be legislated or non-legislated laws, such as social customs and conventions. Apart from the above-mentioned differences between legal and ethical rules, ethical and legal Thus, some of the law experts use the term “natural concepts are, however, i'tibari (conventional). For law”, which refers to a type of moral theory, as well example, considering the concept of property, we as to a type of legal theory, but the core claims of see that even if it is applied to such metals as copper the two kinds of theory are logically independent. and silver, it is not because of their being metals of a According to natural law ethical theory, the moral specific kind, but because they are desired by people standards that govern human behaviour are, in some and can be used as a means for meeting their needs. sense, objectively derived from the nature of human In other words, the acquisition of property by a beings. However, according to natural law legal person signifies another concept called 'possession' theory, the authority of at least some legal standards without an external instance. necessarily derives, at least in part, from considerations having to do with the moral merit of These concepts are only based on the desires of those standards. The phrase “natural law” is groups or individuals without having a relation to sometimes opposed to the positive law of a given objective truth independent of inclinations of social political community, society, or nation-state, and groups and individuals. These concepts, in spite of thus can function as a standard by which to criticize being conventional, are not without relation to that law. Positive law in the strictest sense is law external reality. Their validity is based on the specific made by human beings. needs of man to attain felicity and his own perfection. Consequently, the worth of these The Main Differences between Morals and Law concepts, albeit dependent on convention, lies in The other point to discuss in this regard is that their being a symbol of the objectively true though there are cases where morals and law relationship between man's actions and their results. overlap with each other, there are some differences Consider the term “good”: one of its meanings is to between them, the most important of which are as achieve a purpose desired by a doer performing an follows: action. The word ''good'' is contrasted with the 1. Legal precepts are just concerned with social result that an agent expects. Without a comparison behaviour, while moral rules cover all voluntary and the relationship between the action and the human behaviour. goal of the action, it may not be possible to say if the action is good or not. 2. Legal rules are based on an external guarantee of enforcement, while moral rules are not based on As is the case with the term 'right': one of its such a guarantee of enforcement but based on an meanings in legal terms is an advantage which can internal guarantee of enforcement. be claimed and which must be observed by others. The word ''right'' in this meaning can be understood 3. Ethical 'dos' and 'don'ts' are permanent, universal by considering a person having an advantage as well and eternal, while legal 'dos' and 'don'ts' are, more as others who have to observe this right. Therefore, or less, changeable. the term ''right'' is predicated on the external
MIA 6 | P a g e June 6, 2011
Message of Thaqalayn
benefit after a comparison and intellectual analysis. and rules; naturally they are in common with Islam The word “right” is associated with duty, and they in this regard. are two reciprocal concepts which will be further The word al-haqq (truth or the True) in the Qur’an explained. In Islam, there appear to be three golden threads The Reciprocity of Right and Duty that run through all its aspects and these three Right and duty are two reciprocal concepts and the golden threads are clearly intertwined. They are: two faces of the same coin. When a person has the truth, justice and equity. The words used in the right to dispose of his property as he wishes, others Qur'an are al-haqq, al-'adl, and al-qist. It is consequently are bound not to dispose of it at all. significant that each of these words is significantly Therefore, right and duty are reciprocally used in the Qur'an several times; the word al-haqq is determined. That is, wherever a right is determined, used about 247 times, al-qist 15 times and al-'adl 13 a duty is also determined, and vice versa. Of course, times. The word al-haqq incorporates the other two only one of the two is explicitly stated; however, the terms and has several meanings depending upon the specification of one necessitates that of the other. It context: truth, obligation, right and justice. should be noted that right is of a voluntary nature, Al-haqq can be used as a name for God. For whereas duty is of an obligatory nature. One has a example, the Qur'an says: right against something and can use it or not, but with respect to duty, one is obliged to respect it and That is because Allah, He is the True, and that should not evade his or her obligation. whereon they call instead of Him, it is the false, and because Allah, He is the High, the Great. (22:62).[2] It is worth noting that the fundamental principle of Islamic Law is that man has the right and in some At this point, it is worth noting that in many Qur'anic cases the bounden duty, to fulfill all his genuine verses, the word `haqq' is used in a sense similar to needs and desires and make every conceivable effort the technical meaning of law but not identical with to promote his interests and achieve success and it. Similarly in the Treatise on Rights (Risalat al- happiness. However, he should do all this in such a huquq) by the Fourth Shi`ite Imam, there are topics way that not only are the interests of other people such as the rights of your womb relatives, the right not jeopardized and no harm is caused to their of your self (nafs) and the rights of the tongue, strivings towards the fulfilment of their rights and hearing and sight. Many of these rights are moral in duties, but there should be all possible social their nature. It should be noted that the word haqq cohesion, mutual assistance and cooperation among is not used in a legal sense in the above verses but human beings in the achievement of their objectives. rather it falls into the category of morals. However, In respect of those things in which good and evil, in this paper, while dealing with law from a Qur'anic gain and loss are inextricably connected, the tenet of perspective, we are not concerned with law (huquq) the law is to choose, for instance, the least harm for in its moral sense but in its legal sense. the sake of greater benefit and sacrifice a little The Source of Right and the Legal Goal of Society benefit, in order to avoid a greater harm. This is the from the Islamic Point of View basis of Islamic Law. To what degree one should choose harm for the sake of a greater degree of At the same time, it should be noted that the social benefit depends on the circumstances in which one laws and injunctions which make up the legal system is involved. of Islam should be based on a goal which directly results from that system and which secures man's Islam attaches great importance to social life, and felicity in social life. The question is: Is there another moreover Islam considers it incumbent upon all to goal beyond this goal which can be used as a means attend to social problems and to struggle for the for the attainment of that goal or not? In other benefit of all human beings and for the establishing a words, the question is: Is providing for man's felicity just society on Earth. Being indifferent to such the ultimate goal or the intermediate one? problems is considered in Islam to be a major sin. Paying attention to such problems is so crucial that In answer to these questions, it should be said that sometimes one feels obliged to spend all of one's the legal system of Islam is distinct from other ones. property and even to endanger one's own life in The other legal systems based on a secular world order to save others from worldly and other-worldly view know no goal beyond that of providing for afflictions and harms. It is unlikely to find any other man's felicity in social life, and consequently, this school of thought other than Islam which has very goal is considered to be the ultimate goal and advanced this idea so far. Of course, all of the the desired object per se. In other words, in such revealed religions are unanimous on basic principles systems, only those interests and benefits which can be actualized and attained in this world are taken
MIA 7 | P a g e June 6, 2011
Message of Thaqalayn
into consideration. In this regard, God says in the responsibility for the crucial functions. These powers Qur'an: consist of the legislature, the executive and the judiciary. They know only some appearance of the life of the world, and are heedless of the Hereafter (30:7). The functions of the legislature are to be exercised through the Islamic Consultative Assembly, Then withdraw (O Muhammad) from him who fleeth consisting of the elected representatives of the from Our remembrance and desireth but the life of people. Legislation approved by this body, after the world (53:29). going through certain stages, is communicated to Islam does not restrict man's felicity to this world the executive and the judiciary for implementation. only but rather the goal of man's creation transcends The judiciary is of vital importance in the context of this world. The ultimate goal is to get spiritually safeguarding the rights of the people in accordance closer to God. Man's felicity in this world can be with the line followed by the Islamic movement, and desirable only when it is consistent with attaining the prevention of deviations within the Islamic the ultimate goal. nation. Provision has therefore been made for the Islam is a religion which encourages the qualities of creation of a judicial system based on Islamic justice purity, beauty, goodness, virtue, success and and operated by just judges with meticulous prosperity which Allah wants to flourish in the life of knowledge of the Islamic laws. This system, because His people and to suppress all kinds of exploitation of its essentially sensitive nature and the need for and injustice. As well as placing before us this high full ideological conformity, must be free from every ideal, Islam clearly states the desired virtues and the kind of unhealthy relation and connection (this is in undesirable evils. Therefore, the members of society accordance with the Qur'anic verse: “When you should have the right to use all the God-given judge among the people, judge with justice” [4:58]). potentialities and abilities for the attainment of their Considering the particular importance of the ultimate goal. executive power in implementing the laws and The legal goal of Islam is to prepare the ground and ordinances of Islam for the sake of establishing the context for the spiritual growth and eternal felicity rule of just relations over society, and considering, of the people. At the very least they should not be too, its vital role in paving the way for the inconsistent with spiritual development, for, in the attainment of the ultimate goal of life, the executive view of Islam, the life of this world is but a fleeting power must work toward the creation of a just phase of the entire human life which despite its Islamic society. Consequently, the confinement of short duration, has a fundamental role in human the executive power within any kind of complex and destiny. It is in this phase that with his conscious inhibiting system that delays or impedes the behaviour the human being prepares for himself his attainment of this goal is rejected by Islam. everlasting felicity or wretchedness. Even if a law Therefore, the system of bureaucracy, the result and could maintain the social order in this world but product of old forms of government, will be firmly would cause eternal misfortune for humans, it would cast away, so that an executive system that not be, from an Islamic perspective, a desirable law, functions efficiently and swiftly in the fulfilment of even if it were to be accepted by the majority. its administrative commitments comes into existence.goal of life, the executive power must The Necessity of Law and Legal Rules in Society work toward the creation of a just Islamic society. Islamic law is based on a realistic view of things Consequently, the confinement of the executive which are on one hand related to God Who created power within any kind of complex and inhibiting the universe and man based on a definite goal, and system that delays or impedes the attainment of this on the other hand to Resurrection, because it is the goal is rejected by Islam. Therefore, the system of last phase of human existence and the ultimate bureaucracy, the result and product of old forms of station of his journey towards God. Finally, it is government, will be firmly cast away, so that an connected to Divine Wisdom, because the best executive system that functions efficiently and created order is built upon the most Sublime Divine swiftly in the fulfilment of its administrative Wisdom. Since the members of a society are not commitments comes into existence. equal in terms of understanding, and since all the The Separation of Powers members equally do not seek right and justice, thus, for the establishment of order and for the During the past three centuries, there have been a prevention of chaos, it is necessary that there be lot of disputes between the philosophers of law and some highly qualified institutionalized powers other social scholars. Today the issue of separation representing the whole society for taking of powers has been stressed so much that it has
MIA 8 | P a g e June 6, 2011
Message of Thaqalayn
been accepted as an indisputable principle of the instead they have used the expression 'the philosophy of law and of the basic law. jurisprudential proof', though the meaning of the latter expression is not the same as the former. The In the newly-established Islamic society in Medina, Shi'ite juristic rationalists (usuliyyun) rely on four the holy Prophet of Islam had responsibility for the proofs called the juristic proofs, which consist of: the three powers, and there occurred no problem in this Book (the Qur'an), the Sunnah (the Tradition), regard. During the occultation of the twelfth Shi'ite consensus, and reason. Some of the other juristic Imam, according to the Shi'ite jurisprudential rationalists also add some other proofs or sources principles, the leader has responsibility for all the which consist of: analogical reasoning (qiyas), juristic three powers.[3] Therefore, the powers of preference (istihsan), public interest (masalih government in the Islamic Republic of Iran, for mursalah), opening and blocking the means (fath wa example, are vested in the legislature, the judiciary, sadd al-dharaai'), convention, and so on. and the executive functioning under the supervision of the supreme Leader. Having said this, it has to be noted that the only source of law in Islam is the Divine Legislative Will. The Basic Law That is, a rule is valid in Islam only when it can be Most of the social regulations are legislated and attributed to the legislative Will of God Almighty. approved by a legislature, but there is another law Attributing to any other source can never give called basic law which should be specified and validity to the legal ruling. Firstly, the unique validated before the formation of a legislature and importance of the Qur'an and secondly of the which deals with such questions as why it is Sunnah (the Tradition, that is, the sayings, actions necessary that there should be a legal system in and silent assertions of the Prophet and the Imams) every society, and why law needs three basic is due to the fact that these two proofs derive from institutions of legislature, judgement and execution, the Divine Legislative Will. That is, if we wish to and so on. know about the rulings of God, we will have no choice but to refer to these two proofs. These two The basic law consists of a set of rules which should are not sources themselves but guide us to the be validated before the legislation and codification original source. A consensus is binding if it can be a of the social regulations. means for discovering the Sunnah (the Tradition) of In the democratic systems, in order to give credence the holy Prophet or of the Imam to the basic law, first the people should elect the As previously stated, the religion of Islam accepts members of the constituent assembly by voting for reason as one of the fundamental proofs of the them. Then, the elected members of the constituent religious rulings and attaches great importance to it, assembly will legislate and approve the code of the if it can be a means for discovering the rulings of basic law which is called constitution, and which is God. The Book, the Sunnah, consensus and reason offered to be voted for by the people. are binding simply because they are means of The term basic law is used in some places as an discovering the Will of God, and never are they alternative to “constitution.” A Basic Law is either a considered to be independent sources vis-à-vis the codified constitution, or in countries with Divine Legislative Will. constitutions which are not codified, a law given to have constitutional powers and effect. The term basic law is used in some places as an alternative to Notes: “constitution.” A Basic Law is either a codified constitution, or in countries with constitutions which are not codified, a law given to have constitutional [1] Based on the religious teachings and the consensus of all the religious scholars, the goal of powers and effect. religion is to provide man with a comprehensive The Sources of Law in Islam felicity in this world and the next. Islam as a revealed religion is both the path and the guide which will lead Each and every legal system consists of a set of legal to man’s eternal happiness. It is composed of three rules which are usually derived from one or more elements which are intertwined: i. doctrine ii. ethics sources. In other words, in order to build a legal iii. law. The threefold elements play an effective role system, some of these sources, and the elements or in providing man with happiness when all three are constituents which are extracted from them, should combined together just as a single organism is be used. composed of its inseparable organs. These three elements in combination facilitate man’s eternal To date the Muslim juristic rationalists (usuliyyun) felicity. The texture or combination of these three have never used the term 'the sources of law', and elements is such that they should never be separated
MIA 9 | P a g e June 6, 2011
Message of Thaqalayn
from one another, and if they are considered the world from the disgrace of servitude to other than separately, they will lose their own essential qualities. God and abolish evil morals and customs and Therefore, if anyone believes only in God, the abrogate the irreligious laws as established by whims Creator, the all-Wise, the all-Knowing, the all- and break the bonds of national and racial prejudices Powerful, the all-Compassionate, the all-Rich, and and eliminate the causes of hostility and hatred which the Lord of the Universe, who created man and Who have given rise to the division and disunity of the wills both his good and perfection, and who knows community, and God, the Exalted, will keep through his needs, interests and harms or if he observes an his appearance His promise which He made to the ethical discipline only for the purification of the soul believers as He says: “Allah has promised to those of and the acquisition of good traits of character or if he you who believe and do good that He will most only abides by the religious commands and certainly make them rulers in the earth as he made prohibitions, he will never attain to that rulers those before them, and that He will most comprehensive this-worldly and other-worldly certainly establish for them their religion which He felicity, which will be actualized though the three has chosen for them, and that He will most certainly, elements mentioned above.. The Islamic intellectual after their fear, give them security in exchange; they and transmitted sciences (al-’ulum al-’aqliyyah wa’l- shall serve Me, not associating aught with Me, and naqliyyah) are comprised of an extensive scope whoever is ungrateful after this, these it is who arte dealing with different major issues. However, based the transgressors” (24:55). “And We desired to on the same threefold elements mentioned above, the bestow a favour upon those who were deemed weak religious sciences are comprised of Islamic theology, in the land, and to make them the Imams, to make that is the discipline relating to the beliefs, and ethics, them the heirs” (28:5). “And certainly We wrote in i.e. the discipline relating to the purification of the the Book after the reminder that (as for) the land, My soul, and moral conduct, and jurisprudence, the righteous servants shall inherit it” (21:105). The discipline concerned with the laws and injunctions Occultation of the twelfth Imam has two distinct relating to man’s individual and social needs. Of stages: the Lesser Occultation and the Greater course, acquaintance with these sciences entails being Occultation. In the Lesser Occultation, which began familiar with certain disciplines which are considered in 260/872 and ended in 329/939, lasting about to be their preliminaries and which can be called seventy years, the Hidden Imam continued to religious sciences in one sense. communicate with humanity through his special deputies. The second, the greater occultation which [2] For further study, refer to the following verses: commenced in 329/939 and which is continuing as (30:8), (2:61), (38:21), (38:22), (38:26), (21:112), long as God wills it. According to the Shi‘ah, the (40:20), (40:78), (39:69), (39:75), (10:47), (10:54), Mahdi is alive but hidden. He is the axis mundi, the (2:282), (24:48), (24:49) (51:19), (70:24), (70:25), hidden ruler of the Universe. (6:141), (17:26), (30:38), (2:180), (2:236) and (2:241).
[3] According to twelve-Imam Shi‘ism, Abu’l Transliterated Qasim Muhammad ibn al-Hasan al-Askari, the Proof Message of Thaqalayn (al-hujjah), the righteous descendent (al-khalaf al- salih), the promised Mahdi and the twelfth Imam, The Geography of Qur'anic Accounts: Eight peace be upon him, was born in Surra man ra’a Questions from Six Scholars of the Qur'an * (Samarrah) in the midnight of Sha’ban in the year 255. When his father died, he was five years old and Translated by I. Rasuli he became Imam through Divine Command as was Vol. 2, Nos. 2 & 3 the case with Yahya (John) as He, the Exalted, says: “O Yahya! Take hold of the Book with strength, and While reading the holy Qur'an we come across We granted him judgement while yet a child” (19: the names of certain nations, places and persons 12). God made Yahya a prophet while he was a child such as Dhul Qarnayn Dam, Ashab-e Kahf Cave, as He made Christ a prophet while still a little child. Dhat al-`Imad, etc. The question is that is it God, the Exalted, says through Jesus when he possible to locate these places in the present addressed his people: “He said: Surely I am a servant natural geography or they have gone under any of Allah; he has given me the Book and made me a changes? Can we take recourse to science and prophet” (19: 30). The Muslims are agreed on the rely upon the scientific method in dealing with appearance of the Mahdi at the end of the time for the these Qur'anic names? obliteration of ignorance, oppression and tyranny and for dissemination of the signs of justice and the All the matters in this context were prepared in exaltation of the word of truth and the manifestation the form of questionnaire and were sent to some of Religion in its entirety even if the polytheists may of researchers and connoisseurs. Among them be averse. By the permission of God, he will deliver Dr. Ahmad Ahmadi, Ayatullah Muhammad Hadi
MIA 10 | P a g e June 6, 2011
Message of Thaqalayn
M`arifat, Baha al-Din Khorramshahi, Dr. a) An earthquake which is an underground Muhammad Husayn Ruhani, Dr. Abul Qasim product known as Ptate-tectonic bringing about Imami and Dr. `Abbas Zaryab Khoi have replied deep changes in the superficial layer of the earth, which is hereby presented to our readers. Hope demolishing surface of the earth easily in a short the answers would be beneficial to the seekers of time. the Qur'anic learning. b) Tides have great effects on the seas. Q.1- Are the historic places mentioned in the Qur'an in connection with the nations and c) Human factor causes the increasing events, available in the present natural destruction of the crust of the earth. geography in the same form or have they gone under any changes? d) Falls of such as snow, rain and hail, bring about destructive floods. A- Ahmad Ahmadi: Some of the places might have been destroyed. The historical changes do e) Soil erosion is a slow, constant and gradual not keep anything constant. Sometimes a process that ever changes the structure of the riverbed changes or the sea advances or earth. This terminology has many applications regresses. Abeskun island in the Caspian Sea, throughout the present scientific geography. was a residential place once upon a time, where Khwarazm Shah had come from. It has now gone under the sea and there is no sign of it. Its name I, as the editor-in-chief of the Great Islamic only has come in the history. We see some places Encyclopedia (from 7-10-85 to 16-12-87) asked which have earlier been at the coasts. Through, for a research grant from the management on the in the course of historical changes, a hill might "Abeskun" article following researches of British have disappeared. Therefore, it cannot be said Orientalist "Minorski" and Dr. Manoocher that the places mentioned in the Qur'an have Setudeh. The fund was granted and days and remained in the same original forms. days the geographers and researchers investigated on a boat in the Caspian Sea, but they did not find its exact location. A- Abul Qasim Imami : There are certain places related to the ancient tribes which has naturally been changed or disappeared. Except in some A- Muhammad Hadi M`arifat: The regions cases like the holy house of God (Bayt Allah al- pointed by the Qur'an may have some trace Haram) and the related places or some other today, such as M'arib dam, ruins of which are places which have relatively retained their available today, even the valves and shutter used previous states. Of course, before referring to the to close or open the dam are available. To study references which have computed these places, a those cases, some scientific delegations (from prompt comment is not possible in this regard. In Iran and abroad) visited the site and brought this connection a consultation with archeology good information. They even could understand organizations will be a good beginning in how the flood destroyed this dam. Another recognizing the relevant countries. example is "Ahqaf" which are very soft sands is situated around `Adan, even today. A- Baha al-Din Khorramshahi: Whereas the Qur'an points to the ancient lands or Some other regions have been referred to in the geographical places such as Wadi Ayman, holy Qur'an and they were existing during the Madyan, Qura or Madain Lut, M'arib Dam revelation of the Qur'an, such as the remnants of which had probably been built against Al-Iram Lut's tribe (37: 137-138). flood and so on, belonging to more than 15-20 centuries ago, their present locations are 1- It is obvious that there has been something in probably unknown and require archaeological front of them on the journey routes of Quraysh. I researches. On the other hand, whatever is did not find anybody in the present era to follow located or recognized will be quite different from this matter, which is worth following. One of the what have been in the past. 15-20 centuries are essential issues is follow up, the geographical enough for not only a city, but also a civilization regions of the history of Islam such as sites of the to bloom or decline. wars of Ahzab and Khandaq, or Uhud war. We have seen these places but are not reliable. A A- Muhammad Husayn Ruhani: A serious research is required to locate their real geographical site on this globe may not remain in sites. the same place due to the following incidents: Q. 2- What is the objective of studying
MIA 11 | P a g e June 6, 2011
Message of Thaqalayn
archaeological subjects of the Qur'an? we suggested the Cultural Revolution Council in 1982 to include Qur'anic archeological studies in A- Ahmad Ahmadi: Many ancient historical and the educational curricula of the universities. geographical regions have been mentioned in the stories of the holy Qur'an such the river or sea A- Abul Qasim Imami: The objective of through which the Bani Israel passed, the land of archaeological endeavor is to work out the best Ashab-e Hijr, Dhul Qarnayn Dam, Ashab-e method and necessary preparations for Kahf's Cave, earthy paradise of Dhat al-`Imad recognition of geographical places mentioned in etc. Research on these and finding their traces is the Qur'an and study condition of those people very effective in understanding the Qur'an. In whose names in the Qur'an are associated with addition, being involved in exploring the past those places. Concluding that such studies are would provide a good background to take lessons necessary for better understanding the Qur'an. from the past on which the holy Qur'an in the following verses to persuade us to do so: A- Baha al-Din Khorramshahi: The objective of taking up archaeological subjects of the Qur'an is "Have they not travelled in the earth and seen to understand the lessons pointed out by the how was the end of those before them? They Qur'an. As we intend to recognize Prophet were stronger than these in powers..." (30:9) Ibrahim (s), the father of prophets Sho`ayb, al- yas`a and Khidr in the stories of the Qur'an, "Indeed there have been examples before you; likewise, for the same reasons and motives, we Therefore travel in the earth..." (3:136) should try to understand geographical places of the Qur'an. "...Therefore travel in the land, then see what was the end of the rejecters." (16:36) A- Muhammad Husayn Ruhani: In my opinion, "archaeological discussions" with its present meaning has not been dealt with in the Qur'an. "Say: Travel in the earth, then see how was the There are many historical accounts in the Qur'an end of the guilty." (27:69) which are considered to be historical facts. Even the opponents in the Qur'an reproach themselves "But we will this day deliver you with your body for the phrase "stories of the predecessors" is that you may be a sign to those after you, and attributed to them . (6:25; 16:24; 8:31; 23:83; most surely the majority of the people are 25:5; 27:68; 46:17; 68:15; 83:13.) heedless of our communications." (10:92) All those are historical facts which signify the In this verse, the God's intention of bringing the continuity, constancy and everlasting feature of body of Pharaoh out of water rather than leaving the "divine order" on permeate in the individual, it decaying or being eaten by the sea animals is family, and social life of the people. These facts to give a lesson to future generations. As far as I always give alarming to those who deviate from remember Tantawi says: "The body of Pharaoh the right path. It seems that at the time of the contemporaneous to Moses is now in a museum revelation of the Qur'an, the word "history" did in Egypt." not exist in Arabic language and according to Dr. Muhammad Muhammadi this word was derived Many of the existing problems in our national from the Persian word Mahrooz. There is a culture and literature need extensive delicate probability of "story" or "stories" archaeological research. In case of finding new (Arabic from the branches of semitic mother information, our views will be changed about our tongue) to be taken from the words "histor, culture and literature. For example, Alexander historia, histoire, history". This seems dam with its present condition has its effects on impossible. I was a member of a group working our literature stories and proverbs, and we can on "Ibdal" in Arabic, at the Academy of Iranian feel its position in our culture. Supposing that Languages, to trace the words and then to Alexander is the same Dhul Qarnayn of the compare them with Indo-European mother Qur'an, he has been given a great status (like a tongue in order to extract the common root prophet) and a poet like Nizami has written one words. There were signs of common root. of his complete poetical works in his name. When the archeology or the history proves it It is not surprising to know that the main root of wrong that Alexander is not Dhul Qarnayn, our "history" is the Greek word "weid". Perhaps the cultural views will change. Qur'an has used the word "stories" for history or report or a historical report. With respect to the importance of this subject,
MIA 12 | P a g e June 6, 2011
Message of Thaqalayn
A- Muhammad Hadi M`arifat: Historical the Qur'an, the necessity of which is felt. problems have two important restrictions, i.e., they are bound by two things: one is "time", the A- `Abbas Zaryab Khoi: Recognition of the other is "place". That means, a historian needs places mentioned in the Qur'an about the ancient the exact time of a historical event to be able to nations and stories of the prophets is important study it. It has sometimes been noted that the from scientific, historical and geographical point historians study scientific and religious books to of view, but it has a pure scientific aspect and is trace a geographical location. For instance, the useful to satisfy ones curiosity. But the holy palace of "Ibn Hubayrah" has been around Kufa. Qur'an is not for explanation of the history of Finding location of an incident has vital nations. Its stories are lessons and examples. It importance for a historian, that means as the time will not harm the understanding of the Qur'an if is important for a historian, the place is more the geographical sites are not traced except in important. Perhaps the ancient historians were cases like Hajj (pilgrimage) and understanding not giving much importance to the element of its rites. place, but the present historians give much importance to the place than time, and I am also th The Europeans made various efforts in the 19 of the same opinion. Many unclear historical century to find unknown regions in Saudi Arabia problems and authenticity or untruth of a and Palestine. They traversed throughout the historical event can be proved by finding the Saudi territory by camel and horse and found place. many stones and inscriptions. They took away most of them and started finding their scripts and Q.3) What are the advantages or outcome of languages. It can be stated that they have determining the sites and ancient positions of discovered the history and geography of pre- the stories of the Qur'an? Islamic areas. It is obvious that this work was performed for the sake of knowledge and A- Abul Qasim Imami: Reaching at an accurate information. For example, the purpose of reading image of ancient places mentioned in the Qur'an, Himayri or Thamudi scripts was not for or specifying the geography of the Qur'anic unscientific or colonial aims, because accounts is naturally effective in understanding colonization is possible without knowledge of the verses of the Qur'an. It can clarify the lessons Ma'rib dam or old cities of Yemen and Roab, given in the Qur'anic accounts and makes their and the colonizers are other than those who experimental values more evident. The spend their days and nights in reading advantages of every research is known after its inscriptions and discovering their secrets. A completion. Whatever stated in advance cannot number of books have been written in finding be the final conclusion. On the other hand, this locations and ancient places of Saudi Arabia by depends on the nature of archaeological science Europeans. The list of these books and many as well as accuracy of their methods. It is to be other articles are in many volumes. In order to pointed out that all, archeology itself is an gain a very brief knowledge of this immense important part of historical science, hence, with ocean, the multi-volume history book Arabs its potentialities it should be evaluated, taking before Islam written by Dr. Jawad `Ali will be into account its methods and data as well. useful.
A- Baha al-Din Khorramshahi: The advantages Q. 4) Is it possible to clear certain geographical and outcomes of determining the geographical sites in the Qur'an such as Adna al-`Ard, sites as referred to, directly or indirectly, in the M'utafikat, al-`Udwah al-Duniya and al- Qur'an, is related to its objective which I clarified `Udwah al-Quswa and Ashab-e Hijr, etc.? in the answer given to the earlier question. Moreover , these studies and the scientific A- Abul Qasim Imami: Although it is a very outcomes would provide a better understanding difficult task, losing hope is not fair. of the holy Qur'an and the philosophy of particular history of the Qur'an. Ultimately, such A- Baha al-Din Khorramshahi: In this regard, I studies will be at the service of the exegesis of should say that the work of science and research the Qur'an. is to clear up the things which have been obscure prior to the investigation. The Muslim A- Muhammad Husayn Ruhani: The commentators and geographers acquainted with advantages and outcomes of finding the Qur'anic culture and interested in its geographical sites and archaeological positions development and expansion have spared no would help to develop a new understanding of effort in clearing up the geographical sites of the Qur'an such as Adnal `Ard (Shamat), Mutafikat
MIA 13 | P a g e June 6, 2011
Message of Thaqalayn
(the village of Lut which according to some more tangible than some other subjects of researches is under Bahr al-Mayyit), al-`Udwah revelation. al-Duniya and `Udwah Quswa (two hills or strategic points near Medina), or Babylon. Such A- Baha al-Din Khorramshahi: About the attempts have reduced superstitions and difference between archeology of the geography increased the certainty. of the Qur'anic accounts and scientific interpretation, it should be stated that it is very A- Muhammad Husayn Ruhani: Yes, it is close to the methods and attitudes of scientific possible to clear up such uncertainty from interpretation. Naturally, it may bear the geographical sites of the Qur'an. shortcomings of the scientific interpretation. A question may arise here as: if for example, all the A- Muhammad Hadi M`arifat: It is definitely Qur'anic geography researchers come to the possible. The present historians have cleared up conclusion that there has been no city or a region these places. Today "Adna al-`Ard and al- known as "Madyan" in ancient world and that `Udwah al-Duniya and Quswa in Badr war are this region is not compatible with the natural known. The Ashab-e Hijr is Ahqaf. I have seen in geography of the world in the past or present, some history books that the geographical route then, what stand should be adopted and what through which Imam Husayn travelled from comment should be made? It is against the Mecca to Karbala has been shown accurately, shari`ah (religious law) to consider them as and this is valuable for us. The migration of myth. For example, such an approach would Imam `Ali from Medina to Kufa, or the route that affect the real historical fate and identity of the took the captives from Karbala to Damascus are prophets like Moses and Sho`ayb (peace be upon clear and hence many questions have been them) and ultimately it reaches a point where the answered. historic ruins and geography of the Qur'an are looked at in a mythical sense or as literary creation. This is obviously against the official Q. 5) What is the difference between archeology creed of Islam. of the Qur'anic accounts and scientific interpretation of the verses? Does it have the same problem of scientific interpretation? Thus, if scientific researchers are determined that cities like Madyan was not a historic or geographical fact, then scholars of the Qur'an A- Ahmad Ahmadi: Scientific interpretations are cannot admit it for science deals with senses and always unstable due to the instability of the natural objects, while religion is based on hypotheses and the theories adopted by the revelation, i.e. permanent realities which are theoreticians. Since no hypothesis is the last one, beyond observation, experiment and natural every new invention requires a new theory for its facts. Certainty of faith and realities of the interpretation or explanation. Therefore, Qur'an should not be dealt with conjectures of scientific theories are subject to change. Like the Einstein's theory of relativity that changed the the science. Newton's physics, the results of archaeological studies cannot be taken for granted to be the A- `Abbas Zaryab Khoi = As we believe that the definite meaning. Of course, this possibility also Qur'an is from God, the places and locations helps us to solve some of the obscurities to some mentioned therein are relied to be real and if extent. sometimes the geographical or archaeological discoveries fail to comply with them. Then, this will be regarded as drawback of the discoveries, A- Abul Qasim Imami: The scientific interpretation, if accepted in the same term, is the because the archaeological researches and adaptation of the meanings of some verses to the discoveries are not certain, but it is a science based on guess, but not a baseless guesses. It is a relative and variant data, and this is nothing but a guess concluded from reasons such as guess superficial understanding of the Qur'an, because concluded from rational principles and its usage the knowledge has a new word or theory every in principle discussions. But the words of God time. But in archeology of the Qur'anic, accounts are certain, so the guess and certainty are not have a constant meaning and possess incomplete equal. As a long time has passed from the or sometimes complete existence outside. The revelation of the holy Book, therefore, many of work of archeology is to unveil the fact which the verses are of reasonable guess. Here the once upon a time existed with its special position guess of the archaeological discoveries and the and has now changed or disappeared but has exactly been the subject matter of the Qur'anic reasonable guess of the holy verses do not allow verses. Perhaps, from this point of view, it can contradiction of those unconvincing discoveries with Qur'anic verses. In case discoveries help the briefly be stated that archeology of the Qur'an is
MIA 14 | P a g e June 6, 2011
Message of Thaqalayn
certainty then we have to interpret and as linguistics and etymology and so on. paraphrase the verses. This is specially true in cases like universe, skies and earth layers. A- Muhammad Husayn Ruhani = A book comprises 2,000 pages with about 1,000 satellite The science is attaining progress and perfection, figures and cosmic maps and computerized but one in hundred thousands of the mankind's tables is published under the title of Elements of obscurities has not been unveiled, so the divine Natural Geography written by Arthur N. Strahler verses cannot be interpreted in conformity with (the greatest and most famous contemporary the science for the apparent controversy with geographer ).I have translated this book into scientific data, because with new discoveries and Persian. It is a very good book . This book could invalidity of the previous scientific theories a be used to understand the geographical places of new interpretation should be made for the Qur'an the Qur'an. which is not advisable. Q-7 How much the knowledge of incidents and A- Muhammad Hadi Ma`rifat = Yes, it has stories of the Qur'an can help the drawbacks of scientific interpretations, because commentators of the Qur'an ? What are the for example to find Dhul Qarnayn Dam it is demerits of ignoring such issues? possible to use the presently available scientific theories while they might have totally gone A- Ahmad Ahhmadi = a commentator of the wrong. holy Qur'an should explain and interpret the historical and geographical events, otherwise his Therefore, making use of archaeological science writings cannot be called an interpretation. It or geography to determine some locations cited only be the collection of others' writings and in the Qur'an should be like the use of other sayings which does not have research value. sciences in understanding some of the verses. Therefore, a commentator of the Qur'an should They may be used as the probabilities. Of course, provide his research on historical narrations and some places like the M'arib Dam are definite and try to clarify the dark and obscure angles of his in these cases it cannot be said that the Qur'an work with reference to geographical and was based on conjectures. Thus the Qur'an archaeological sciences and carry out his should not be based on sciences for the Qur'an researches with methodological analysis. For and religious laws are fixed. It does not change example, in some narrations the palace of Dhat by lapse of time unlike the science which is al-`Imad was contrasted with fabulous and based on uncertain laws. It is not advisable to fanciful heaven of Shaddad. Whereas a deal uncertain matters with certain ones. Except commentator of the Qur'an should not confine to the fixed findings of the science such as the the narrations only, but he should deal with it rotation of the earth around sun. Similarly the accurately and comprehensively as the late geographical regions are no exception, some scholar `Allamah Tabatabai did so. discoveries are certain. A- Abul Qasim Imami = If a commentator of the Q-6 Which sciences can be used to locate the Qur'an cut off from the real sources in dealing geographical sites of the Qur'an? with the Qur'anic ancient places he would relapse into illusion. A- Ahmad Ahmadi: A number of sciences can be used in finding geographical sites of the holy A- Baha al-Din Khorramshahi = Some points Qur'an, such as: History, archeology, including have been made on necessity and advantages of identification of scripts, stamps, coins, discovering the geographical sites mentioned in inscriptions, statues, tools instruments, and the Qur'an which is a part of the science of tombs, geography, sociology, and studying of the commentary. It is very obvious that every nations' characteristics. Muslim is eager to know as who were Jalut and Talut, likewise, it is very obvious that he likes to A- Abul Qasim Imami = This question is related know where are the places mentioned in the to the archeology experts who know the tools of Qur'an such as Madina, Qaryah or Bahr. Such their science better. Naturally, they would take need may lead to writing and compiling books on help from the Qur'an and the science of history. issues such as Dhul Qarnayn .
A- Baha al-Din Khorramshahi = The sciences A- Muhammad Husayn Ruhani = For which can be used are: Historical geography, interpretation of the Qur'an it is necessary to history, and archeology and their branches such identify the sites of the events as mentioned in the historical reports of the Qur'an. Not paying
MIA 15 | P a g e June 6, 2011
Message of Thaqalayn
attention to this fact will grow into an is not in agreement with the Qur'an because undesirable result . Qur'an says: "That dam was made from molten iron and copper." Some others have thought that A- Muhammad Hadi Ma`rifat = The Qur'an has Dhul Qarnayn dam is the same dam of Bab al- paid attention to the historical aspects as well . Abwab of Russia (i.e., present Turkmenian). The battles of Islam against the infidels have been mentioned in the Qur'an - definitely have One of the other subjects is Nile Sea. Many of some obscure points for the commentators. If the our commentators have cited it Nile Sea, while it historical places and figures could be cleared up is not a sea but the River Nile and Prophet Moses with reference to time and place, it could (s) did not cross the River Nile because he enlighten even a faqih in certain issues, such as, moved towards Palestine with his people. When the case of qasr prayer(prayer in shortened he departed from Egypt and reached the land of form). Or take the case of a figure like Dhul Sina; The water that obstructed their way was the Qarnayn which has not been identified as to who Red Ocean which is mentioned in both Old is he? Where is the real site of the dam Testament and Samaat prayers as Sauf Sea which constructed by Dhul Qarnayn ? means Red Sea.
Fakhr Razi was the first person who said that If our respected commentators had paid attention Dhul Qarnayn is the same Macedonian to the route travelled by Prophet Moses (s), they Alexander of Greece. His justification is: the would not have committed mistake by diverting Dhul Qarnayn mentioned in the Qur'an travelled their mind to River Nile, because Nile is between to the east and the west achieving victories. Then Egypt and Africa, and Prophet Moses (s) did not Fakhr Razi says: "While a survey in the history want to go to Africa or Algeria. However, we do not find anybody other than Macedonian inattention to these places is misguiding in Alexander, therefore, the Dhul Qarnayn is the interpretation. same Macedonian Alexander. This is the logic of Imam Fakhr Razi: Since you did not find it Q- 8 Does Qur'an use symbolic language in therefore it is he. It means to infer a positive connection with the places or does it refer proposition from a non-existential proposition. exactly to the natural historical sites as existed We could not find anybody in the history with in the world? the specifications of Dhul Qarnayn as mentioned in the Qur'an. Since we could not find him, A- Ahmad Ahhmadi = some Islamic sects have therefore Dhul Qarnayn should be Macedonian gone to extremes in paraphrasing the outer Alexander. Although it seems that Dhul Qarnayn beings of certain verses. For instance, even they belongs to ante historic periods, like some of the paraphrase zakat, prayers and Hajj (pilgrimage). prophets. "The first people appeared on the earth By doing so the Qur'an which is the referral of all were Dhul Qarnayn and Abraham, while Muslims will lose its authenticity. Of course, in according to the Old Testament, the Macedonian some cases it is allowed to touch the inner Alexander existed 800 years after the Prophet meanings of the verses by virtue of its own Abraham. This does not concur with the idea of specific criteria, instance of which can be seen in Fakhr Razi. Recently Maulana Abulkalam Azad Al-Mizan. Sometimes we come across certain has compared Dhul Qarnayn with Cyrus and on hadith as see in a saying: "This is the inward the basis of the reasons and evidences cited in meaning of Qur'an." Old Testament, he claims that this personality has remained unknown to Muslims for being away from the Old Testament thus, while by A- Abul Qasim Imami = It's too early to answer referring to Old Testament it becomes obvious this question. This question should be postponed that Dhul Qarnayn is the same great Cyrus. This to a time that final stage of researches in the field is a controversial statement, because it is said of archeology have been carried out. that when Cyrus conquered Babylon, he shook hand with a great idol called as "Mordoukh" to A- Baha al-Din Khorramshahi = Regarding the conciliate the nation of Babylon. While the Dhul places cited by the Qur'an either in the stories or Qarnayn as described by the Qur'an was a pure in symbolic way, my definite opinion as a Qur'an servants of God. Thus this idea contradict Abul researcher and the translator of the Qur'an into Kalam's viewpoint. Persian is that all the places pointed by the Qur'an are historical and real. Of course, it is One of the subjects is Dhul Qarnayn dam which possible to find some differences in the opinions has not been located and late Sayyid Hebat Allah of the commentators of the Qur'an for instance Shahrestani compared it with China wall, while it about Tur as to whether it is a proper mountain or is a mountain in general equal to Jabal or for
MIA 16 | P a g e June 6, 2011
Message of Thaqalayn
example where was Wadi Iman or Aljanib al- scenario or reality. Most of the scholars believe Gharbi (i.e., west side), west as per which them to be realities. But it is also being spoken direction? Here it should be stated that that this is also a scene. This means it is a secret differences of opinion among the scholars is a and so is the mankind's nature. We do not want mercy and bring in its wake scientific progress. to believe it, but there is a croon. Moreover, it is a trimmed of the truth and uncompromising with dogmatistic approach but this should not lead into the denial of historical fact or doubt in reality of geographical places of *The present article is the English version of the Qur'an. Geografiyaye Qisas-e Qur'an which was published in Bayyinat-3 (A Quarterly Magazine At the end, I should add that I regard the Qur'an on the Holy Qur'an). as linguistic - literary miracle, therefore, I regard usages of figurative, metaphoric, allusion, symbol and other linguistic and literary points, as definite inevitable, positive, desirable and even Message of Thaqalayn natural and obvious. It is very wise and Methods of Religious Thought in acceptable when God, the Owner and main Speaker of the Qur'an uses figurative, speaking Islam about a wall He says: "They found a wall about to collapse" (Kahf, Verse 77). It is not acceptable `Allamah Muhammad Husayn Tabatabai, if one doubts the existence of a wall or city with vol. 2 no. 1. a treasure under the wall . Table of Contents
A- Muhammad Husayn Ruhani = Name of not FIRST METHOD - THE FORMAL ASPECT OF even a single place has come throughout the RELIGION Qur'an symbolically. The different facets of the formal aspects of A- Muhammad Hadi Ma`rifat = Regarding the religion Qur'anic accounts it is a question as to whether Traditions of the Companions the stories are symbolic, or real. Some people The Book and Tradition have gone to extremes and dealt with them as The Outward and the Inward aspect of the unreal things. Some others have said: "The Qur'an Qur'an is not other than the reality." In this The Principles of Interpretation of the context a middle way can be selected. Because Qur'an the Qur'an itself says: "Surely Allah is not Hadith ashamed to set forth any parable-(that of) a gnat o The method of Shi'ism in or any thing above that..."(1:26) .Now let us cite authenticating hadith one example from the Qur'an: "Surely we offered o The method of Shi'ism in the trust to the heavens and the earth..."(33:72) Following hadith Shi'ism and transmitted Sciences Now can we say that God offered the trust which is wisdom to the heaven it and the heaven said: "I By "religious thought" we mean that form of thought do not want." In fact this holy verse of the Qur'an which is concerned with any of the problems of a reveals something on behalf. It means when we religious nature within a particular religion, in the evaluate all the creatures, it is found that they do same sense that mathematical thought is the form of not deserve to enjoy wisdom. By evaluating thought which deals with mathematical questions and human, it is found that he deserves wisdom. solves mathematical problems. Therefore, accepting or rejection of wisdom depends on the nature of the creatures. Many such subjects exist in the Qur'an. Therefore, we Needless to say religious thought, like other forms of can neither deny absolutely nor become thought, must have reliable sources from which the absolutely positive. They must be evaluated case raw material of its thought originates and upon which by case. Some cases are definitely symbolic and it depends. Similarly, the process of reasoning are the scenarios and at places they are necessary for the solution of mathematical problems absolutely real and many other things are still must have a series of established mathematical facts obscure. For example, the story of Adam and and principles. Eve, heaven and Satan. The scholars definitely work on these subjects to find whether they are
MIA 17 | P a g e June 6, 2011
Message of Thaqalayn
The single source upon which the divinely revealed The Different Facets of the Formal Aspect of religion of Islam depends and upon which it is based, Religion inasmuch as it is based on a revelation of celestial origin, is none other than the Holy Qur'an. It is the It has become clear from what has been said thus far Qur'an which is the definitive testament of the that the Holy Qur'an, which is the principal source of universal and ever-living prophet hood of the Prophet religious thought in Islam has given full authority to and it is the content of the Qur'an that bears the the external meanings of its words for those who give substance of the Islamic call. Of course the fact that ear to its message. The same external meaning of the the Qur'an is alone the source of Islamic religious Qur'anic verses has made the sayings of the Prophet thought does not eliminate other sources and origins complementary to the words of the Qur'an and has of correct thinking, as will be explained later. declared them to be authoritative like the Qur'an. For as the Qur'an says: There are three methods of religious thought in Islam. The Holy Qur'an in its teachings points to three paths And We have revealed Unto thee the Remembrance for Muslims to follow in order to comprehend the that thou mayst explain to mankind that which hath purposes of religion and the Islamic sciences: been revealed for them. (XVI: 44). And (1) The path of the external and formal aspect of He it is who hath sent among the unlettered ones a religion (the Shari'ah): messenger of their own, to recite unto them his revelations and to make them grow, and to teach (2) The path of intellectual understanding; and them the scripture and wisdom (LXII: 2). And And whatsoever the messenger giveth you, take it (3) The path of spiritual comprehension achieved And whatsoever he forbiddeth, abstain (from it) through sincerity (ikhlas) in obeying God. (LIX: 7). And, These three methods differ from each other in several Verily! in the messenger of Allah ye have a good ways. For instance, since the external forms of example (XXXIII: 21). religion are verbal expressions in the simplest It is quite evident that such verses would not have language, they are in the hands of all people, and any real meaning if the words and deeds of the everyone benefits from them according to his own Prophet and even his silence and approval were not capacity. On the other hand, the other two paths, authority for us just as the Quran itself is. Thus the which are appropriate to a particular group (the elite- words of the Prophet are authoritative and must be khawass), are not common to all. The path of the accepted by those who have heard them orally or external forms of religion leads to the understanding received them through reliable transmission. of the principles and the obligations of Islam and Moreover, through such a completely authentic chain results in knowledge of the substance of the beliefs of transmission it is known that the Holy Prophet and practices of Islam, and of the principles of the said, Islamic sciences, ethics, and jurisprudence. This is in I leave two things of value amidst you in trust which, contrast to the other two paths. The intellectual path if you hold on to, you will never go astray, the Qur'an can discover the problems connected with faith, and the members of my household. These will never ethics, and the general principles governing practical be separated until the Day of Judgment. questions, but the intellectual method cannot discover According to this and other definitely established the specific religious injunctions given in the Qur'an hadith the words of the Family and Household of the and the Sunnah. The path of purification of the carnal Prophet form a corpus that is complementary to the souls since it leads to the discovery of God given prophetic hadith. The Household of the Prophet in spiritual truths can have neither limits nor measure of Islam has authority in religious sciences and is its results or of the truths revealed through this divine inherent in the explanation of the teachings and gift. Men who have reached this knowledge have cut injunctions of Islam. Their sayings, received orally or themselves off from everything and forgotten through reliable transmission, are reliable and everything but god and are under the direct guidance authoritative. and dominion of God Himself-May His Name be Glorified. Whatever He wants and not what they Therefore, it is clear that the traditional source from want is revealed to them. which the formal and external aspect of religion is derived, which is an authoritative document and We will now take up in detail the three methods of which is also the basic source for the religious religious thought in Islam. thought of Islam, consists of two parts: the Book (the Qur'an) and the Sunnah. By the Book is meant the FIRST METHOD: THE FORMAL ASPECT OF external aspect of the verses of the Holy Qur'an; and RELIGION
MIA 18 | P a g e June 6, 2011
Message of Thaqalayn
by the Sunnah, hadith received from the Prophet and become acceptable and familiar to us only through his revered Household. habit and custom.
Traditions of the Companions Ali has said:
In Shi'ism hadith transmitted through the companions Some parts of the Qur'an speak with other parts of it are dealt with according to this principle: if they deal revealing to us their meaning and some parts attest to with the words and actions of the Prophet and do not the meaning of others. contradict the hadith of the Household of the Prophet, And the Prophet has said, they are acceptable. If they contain only the views or Parts of the Qur'an verify other parts. opinions of the companions themselves and not those And also: of the Prophet, they are not authoritative as sources Whosoever interprets the Qur'an according to his own for religious injunctions. In this respect the ruling of opinion has made a place for himself in the fire. the companions is like the ruling of any other As a simple example of the commentary of the Muslim. In the same way, the companions Qur'an through the Qur'an may be cited the story of themselves dealt with other companions in questions the torture of the people of Lot about whom in one of Islamic law as they would with any Muslim, not as place God says, "And we rained on them a rain," and someone special. in another place He has changed this phrase to, "Lo! We sent a storm of stones upon them (all).' The Book and Tradition By relating the second verse to the first it becomes The Book of God, the Holy Quran, is the principal clear that by "rain" is meant "stones" from heaven. source of every from of Islamic thought. It is the Whoever has studied with care the hadith of the Qur'an which gives religious validity and authority to Household of the Prophet, and the outstanding every other religious source in Islam. Therefore, it companions who were the followers of the Prophet, must be comprehensible to all. Moreover, the Qur'an will have no doubt that the commentary of the Qur'an describes itself as the light which illuminates all through the Qur'an is the sole method of Qur'anic things. Also it challenges men and requests them to commentary taught by the Household of the Prophet. ponder over its verses and observe that there are no disparities of contradictions in them. It invites them The Outward and Inward Aspects of the Qur'an to compose a similar work, if they can, to replace it. It is clear that if the Holy Qur'an were not It has been explained that the Holy Qur'an elucidates comprehensible to all there would be no place for religious aims through its own words and gives such assertions. commands to mankind in matters of doctrine and action. But the meaning of the Qur'an is not limited to To say that the Qur'an is in itself comprehensible to this level. all is not in any way contradictory to the previous assertion that the Prophet and his Household are Rather, behind these same expressions and within religious authorities in the Islamic sciences, which these same meanings there are deeper and wider are in reality only elaboration of the content of the levels of meaning, which only the spiritual elite who Qur'an. For instance, in the part of the Islamic possess pure hearts can comprehend. sciences which comprise the injunctions and laws of the Shari'ah the Qur'an contains only the general The Prophet, who is the divinely appointed teacher of principles. The clarification and elaboration of their the Quran, says: details, such as the manner of accomplishing the daily prayers, fasting, exchanging merchandise, and in fact all acts of worship (ibadat) and transactions The Qur'an has a beautiful exterior and a profound (mu'amalat), can he achieved only by referring to the interior. traditions of the Holy Prophet and his Household. He has also said, The Qur'an has an inner dimension, and that inner dimension has an inner dimension up to seven inner As for the other part of the Islamic sciences dealing dimensions. with doctrines and ethical methods and practices Also, in the sayings of the Imams there are numerous although their content and details can be references to the inner aspect of the Qur'an. comprehended by all, the understanding of their full meaning depends on accepting the method of the Household of the Prophet. Also each verse of the The main support of these assertions is a symbol, Qur'an must be explained and interpreted by means which God has mentioned in Chapter XIII, verse 17, of other Qur'anic verses, not by views which have of the Qur'an. In this verse divine gifts are symbolized by rain that falls from heaven and upon
MIA 19 | P a g e June 6, 2011
Message of Thaqalayn
which depends the life of the earth and its mean that they should not obey other than God, for to inhabitants. With the coming of the rain, floods begin obey means to bow down before someone and to to flow and each riverbed accepts a certain amount of serve him. Beyond that meaning they understand that the flood, depending on its capacity. As it flows, the they should not have hope or fear of other than God: flood is covered with foam, but beneath the foam beyond that, they should not surrender to the there is that same water which is life giving and demands of their selfish appetites; and beyond that, beneficial to mankind. they should not concentrate on anything except God, May His Name be Glorified. As is indicated by this symbolic story, the capacity for comprehension of divine sciences, which are the Likewise when they hear from the Qur'an that they source of man's inner life, differs among people. should pray, the external meaning of which is to There are those for whom there is no reality beyond perform the particular rites of prayers, through its physical existence and the material life of this world inner meaning they comprehend that they must which lasts but a few days. worship and obey God with all their hearts and souls. Beyond that they comprehend that before God they Such people are attached to material appetites and must consider themselves as nothing, must forget physical desires alone and fear nothing but the loss of themselves and remember only God. material benefits and sensory enjoyment. Such people, taking into consideration the differences of It can be seen that the inner meaning present in these degree among them, can at best accept the divine two examples is not due to the outward expression of sciences on the level of believing in a summary the command and prohibition in question. Yet the fashion in the doctrines and performing the practical comprehension of this meaning is unavoidable for commands of Islam in a purely outward manner anyone who has begun to meditate upon a more without any comprehension. They worship God with universal order and has preferred to gain a vision of the hope of recompense or tear of punishment in the the universe of reality rather than his own ego, who next world. has preferred objectivity to an egocentric subjectivism. There are also those who because of the purity of their nature, do not consider their well being to lie in From this discussion the meaning of the outward and attachment to the transient pleasures of the fleeting inward aspects of the Qur'an has become clear. It has life of this world. The losses and gains and hitter and also become evident that the inner meaning of the sweet experiences of this world are for them no more Qur'an does not eradicate or invalidate its outward than and attractive illusion. meaning. Rather, it is like the soul, which gives life to the body. Islam, which is a universal and eternal Memory of those who have passed before them in the religion and places the greatest emphasis upon the caravan of existence, who were pleasure-seekers "reformation" of mankind, can never disperse with its yesterday and no more than subjects of stories today, external laws which are for the benefit of society, nor is a warning that is continuously present before their with its simple doctrines which are the guardians and eyes. Such men who possess pure hearts are naturally preservers of these laws. attracted to the world of eternity. They view the different phenomena of this passing world as symbols How can a society, on the pretense that religion is and portents of the higher world, not as persisting and only a matter of the heart, that man's heart should be independent realities. pure and that there is no value to actions, live in disorder and yet attain happiness? How can impure It is at this point that through earthly and heavenly deeds and words cause the cultivation of a pure signs, upon the horizons and within the souls of men, heart? Or how can impure words emanate from a they "observe" in a spiritual vision the Infinite Light pure heart? God says in His Book, of the Majesty and Glory of God. Their hearts become completely enamored with the longing to Vile women are for vile men, and vile men for vile reach and understanding of the secret symbols of women. Good women are for good men, and good creation. Instead of being imprisoned in the dark and men for good women. (XXIV: 26). narrow well of personal gain and selfishness they He also says, begin to fly in the unlimited space of the world of As for the good land, its vegetation cometh forth by eternity and advance ever onwards toward the zenith permission of its Lord, while as for that which is bad, of the spiritual world. only evil cometh forth (from it) (VII: 58). Thus it becomes evident that the Holy Qur'an has an When they hear that God has forbidden the worship outward and an inward aspect and the inward aspect of idols, which outwardly means bowing down itself has different levels of meaning. The hadith before an idol, they understand this command to
MIA 20 | P a g e June 6, 2011
Message of Thaqalayn
literature, which explains the content of the Qur'an and make use of expressions is nothing other than his also contains these various aspects. social and material needs. In his social life man is forced to try to make his fellow men understand his The Principles of Interpretation of the Qur'an thoughts and intentions and the feelings which exist within his soul. To accomplish this end he makes use of sounds and hearing. Occasionally also he uses to a At the beginning of Islam it was commonly believed degree his eyes and gestures. That is why between by some Sunnis that if there were sufficient reason the mute and the blind there can never be any mutual one could ignore the outward meaning of Qur'anic comprehension. For whatever the blind man says the verses and ascribe to them a contrary meaning. deaf cannot hear, and whatever the mute makes Usually the meaning which opposed the outward understood through gestures the blind man cannot literal meaning was called ta'wil, and what is called "taw'il of the Qur'an" in Sunni Islam is usually see. understood in this sense. The creation of words and the naming of objects have been accomplished mostly with a material end in In the religious works of Sunni scholars as well as in view. Expressions have been created for those the controversies that have been recorded as taking objects, states, and conditions that are material and place between different schools, one often observes available to the senses or near to the sensible world. that if a particular point of doctrine (that has been As can be seen in those cases where the person established through the consensus of the ulama (scholars) of a school or through some other means) addressed lacks one of the physical senses, if we wish is opposed to the outward meaning of a verse of the to speak of matters which can be comprehended through the missing sense we employ a kind of Quran that verse is interpreted by ta'wil to have a allegory and similitude. For example, if we wish to meaning contrary to its apparent meaning. describe light of color to one who is born blind, or the pleasures of sex to a child that has not reached the Sometimes two contending sides support two age of adolescence, we seek to achieve our purpose opposing views and present Qur'anic verses in proof through comparison and allegory and through of their contentions. Each side interprets the verses providing appropriate examples. presented by the other side through ta'wil This method has also penetrated more or less into Shi'ism Therefore, if we accept the hypothesis that in the and can he seen in some Shi'ite theological works. scale of Universal Existence there are immense levels of reality which are independent of the world of Yet, sufficient deliberation upon Qur'anic verses and matter (and this is in reality the case), and that in the hadith of the Household of the Prophet each generation there are among mankind but a demonstrates clearly that the Holy Qur'an with its handful who have the capability of comprehending attractive language and eloquent and lucid expression and having a vision of these realities, then questions never uses enigmatic or puzzling methods of pertaining to these higher worlds cannot be exposition and always expounds any subject in a understood through common verbal expressions and language suitable for that subject. What has been modes of thought. They cannot be referred to except rightly called ta'wil, or hermeneutic interpretation, of by allusion and through symbolism. Since religious the Holy Qur'an is not concerned simply with the realities are of this kind, the expression of the Quran denotation of words. Rather, it is concerned with in such matters must of necessity be symbolic. certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of God says in His Book, doctrine and the practical injunctions of the Qur'an issue forth. Lo! We have appointed it a Lecture in Arabic that haply ye may understand. And Lo! in the Source of Decrees, which We possess, it is indeed sublime, The whole of the Qur'an possesses the sense of ta'wil, decisive. (Common comprehension cannot of esoteric meaning, which cannot be comprehended understand it or penetrate into it.) (XLIII: 3-4). directly through human thought alone. Only the He also says, prophets and the pure among the saints of god who That (this) is indeed a noble Qur'an. In a book kept are free from the dross of human imperfection can hidden, which none toucheth save the purified. (LVI: contemplate these meanings while living on the 77-79). present plane of existence. On the Day of Concerning the Prophet and his Household he says, Resurrection the ta'wil of the Qur'an will be revealed Allah's wish is but to remove uncleanness far from to every one. you, O Folk of the Household, and cleanse you with a thorough cleansing. (XXXIII: 33). This assertion can be explained by pointing to the fact that what forces man to use speech, create words
MIA 21 | P a g e June 6, 2011
Message of Thaqalayn
As proved by these verses, the Holy Qur'an emanates They created the sciences concerned with the from sources beyond the comprehension of common biography of learned men and chains of transmission man. No one can have a full comprehension of the of hadith in order to be able to discriminate between Qur'an save those servants of God whom He has true and false hadith. chosen to purify. And the Household of the Prophet are among those pure beings. The Method of Shi'ism in Authenticating the Hadith In another place God says. Shi'ism, in addition to seeking to authenticate the Nay, but they denied that (the Qur'an), the knowledge chain of transmission of hadith, considers the whereof they could not compass, and whereof the correlation of the text of the hadith with the Qur'an as interpretation (in events) [ta'wil] hath not yet come a necessary condition for its validity. In Shi'ite into them. (X: 40), (meaning the day of Resurrection sources there are many hadith of the Prophet and the when the truth of things will become known). Imams with authentic chains of transmission which And again he says, themselves assert that a hadith contrary to the Qur'an On the day (the Day of Resurrection) when the has no value. Only that hadith can be considered fulfillment [ta'wil] thereof (of the whole Qur'an) valid which is in agreement with the Qur'an. cometh, those who were before forgetful thereof will say. The messengers of our Lord did bring the Truth! Basing itself on these hadiths, Shi'ism does not act (VII: 53). upon those hadiths which are contrary to the text of Hadith the Qur'an. As for hadiths whose agreement or disagreement cannot be established according to The principle that the hadith possesses validity, as instructions received from the Imams they are passed attested by the Qur'an, is not at all disputed among by in silence without being accepted or rejected. Shi'ites or in fact among all Muslims. But because of the failure of some of the early rulers of Islam in Needless to say there are also within Shi'ism those preserving and guarding the hadith, and the excesses who, like a group among the Sunnis act on any hadith of a group among the companions and followers of whatsoever which they happen to find in different the Prophet in propagating hadith literature, the traditional sources. corpus of hadith came to face a certain number of difficulties. The Method of Shi'ism in Following the Hadith
On the one hand, the caliphs of the time prevented A hadith heard directly from the mouth of the the writing down and recording of the hadith and Prophet or one of the Imams is accepted as is the ordered any pages containing texts of hadith to be Qur'an. As for hadiths received through burned. Sometimes also any increase in activity in the intermediaries, the majority of Shi'ites act upon them transmission and study of hadith was forbidden. In if their chain of transmission is established at every this way a certain number of hadith were forgotten or step or if there exists definite proof concerning their lost and a few were even transmitted with a different truth, and, if they are concerned with principles of or distorted meaning. On the other hand, another doctrine which require knowledge and certainty, tendency also prevailed among another group of the according to the text of the Qur'an. Other than these companions of the Holy Prophet who had had the two kinds of hadith, no other hadith has any validity honor of seeing his presence and actually hearing his concerning principles of doctrine, the invalid hadith words. This group, which was respected by the being called "tradition with a sincere transmitter" caliphs and the Muslim community, began an intense (khabar wahid). However, in establish in the effort to propagate the hadith. This was carried to injunctions of the Shari'ah, because of reasons that such an extent that sometimes hadith overruled the have been given, Shi'ites act also on a tradition which Qur'an and the injunction of a Qur'anic verse was is generally accepted as reliable. Therefore, it can be even considered abrogated by some people through a said that for Shi'ism a certain and definitely hadith. Often the transmitters of hadith would travel established hadith is absolutely binding and must be many miles and hear all the difficulties of travelling followed, while a hadith which is not absolutely in order to hear a single saying. established but which is generally considered as reliable is utilized only in the elaboration of the in A group of outsiders who had worn the dress of Islam junctions of the Shari'ah. and also some of the enemies within the ranks of Islam began to change and distort some of the hadith Shi'ism and the Transmitted Sciences and thus diminished the reliability and validity of the hadith that was then heard and known. For this very reason Islamic scholars began to think of a solution.
MIA 22 | P a g e June 6, 2011
Message of Thaqalayn
The Islamic sciences, which owe their existence to Dr. 'Abd al-Karim Bi-Azar Shirazi the ulama of Islam who organized and formulated Translated by Sayyid 'Ali Shahbaz them, are divided into the two categories of Vol. 5, No. 4, Summer 2000/1421 intellectual ('aqli) and transmitted (naqli). The intellectual sciences include such sciences as "O you who believe! Fear Allah and seek an philosophy and mathematics. The transmitted approach unto Him..." sciences are those which depend upon transmission (Holy Qur'an 5:35) from some source, such as the sciences of language, hadith, or history. Without doubt the major cause for Over the last few centuries, the Muslims have been the appearance of the transmitted sciences in Islam is wracked by severe discord and hostility over the the Holy Qur'an. With the exception of a few issue of tawassul (beseeching or supplicating) to disciplines such as history, genealogy, and prosody Prophet Muhammad (s), the Ahl al-Bayt ('a), the the other transmitted sciences have all come into Saints and the Pious, to the extent that those who being under the influence of the Holy Book. Guided reject this concept have accused its supporters of by religious discussions and research, Muslims began shirk or polytheism, while the upholders of tawassul to cultivate these sciences, of which the most have charged its opponents with enmity and aversion important are Arabic literature (grammar, rhetoric, towards the Prophet (s) and his Infallible Household and the science of metaphors) and the sciences ('a). The result has led to increasing bigotry on both pertaining to the external form of religion (recitation sides to the benefit of their common enemies who of the Qur'an, Qur'anic commentary (tafsir) hadith, have increased their domination of Muslim lands. biography of learned men, the chain of transmission This article is an attempt to examine and critically of hadith, and the principles of jurisprudence). study the issue of tawassul.
Shi'ites played an essential role in the foundation and Definition of Tawassul establishment of these sciences. In fact, the founders and creators of many of these sciences were Shi'ites. Arabic grammar was put into a systematic form by The lexical meaning of tawassul is 'nearness' or a Abu'l-Aswad al-Du'ali, one of the companions of the 'means' through which to reach a certain goal. For Holy Prophet and by Ali. Ali dictated an outline for instance, when it is said wa wassala ila Allah, it the organization of the science of Arabic grammar. means to perform a certain act for gaining proximity One of the founders of the science of eloquence to God. Accordingly wasil here means being (rhetoric and the science o metaphors) was Sahib ibn 'desirous of God'.[1] 'Ahbad a Shi'ite, who was a vizier of the Buyids. According to the prominent Sunni scholar, Sayyid The first Arabic dictionary is the Kitab al-Ayn Muhammad Alusi al-Baghdadi, wasilah is a means of composed by the famous scholar, Khalil ibn Ahmad imploring in order to gain nearness to God through al-Basre the Shi'ite who founded the science of good deeds and abstaining from sins. For example prosody. He was also the teacher of the great master when it is said "wasala ila kadha," it means a thing of grammar, Sibuwayh. through which nearness is gained.
The Qur'anic recitation of Asim goes back to Ali As is clear from the wordings of ayah 35 of Surah al- through one intermediary, and 'Abdallah ibn 'Abbas, Ma'idah, which we quoted at the beginning of the who in hadith was the foremost among the article, "fear Allah" is a commandment to abstain companions, was a student of Ali. The contributions from sin, while "seek an approach unto Him" is an of the Household of the Prophet and their associates order to perform worship and acts of devotion.[2] in hadith and jurisprudence are well known. The founders of the four Sunni schools of law are known Both Raghib Isfahani and 'Allamah Sayyid to have associated with the fifth and sixth Shi'ite Muhammad Husayn Tabataba'i opine that al-wasilah Imams. In the principles of jurisprudence the means to reach a certain goal through desire, remarkable advances accomplished by the Shi'ite inclination or willingness, and in fact wasilah scholar Wahid Bihbahani and followed by Shaykh towards God means observance of His path with Murtada Ansari have never been matched in Sunni knowledge and worship through adherence to the jurisprudence according to existing evidence. Shari'ah. In other words wasilah is a means of communication and spiritual link between mankind and God.
Message of Thaqalayn According to a narration al-wasilah is a position in Tawassul paradise which is reserved for only one person, and
MIA 23 | P a g e June 6, 2011
Message of Thaqalayn
Prophet Muhammad (s) has asked the ummah to pray Why do you want to turn away from the that this status be granted to him.[3] Prophet (s) when he (Prophet Muhammad (s)) is the wasilah (means) for you and for a) Tawassul to the Prophet and Saints during your father Adam, towards Allah on the Day their Lifetime of Resurrection. Turn to him (the Prophet) and seek his intercession (shafa'at).[6] In the opinion of the founder of the Wahhabi sect, Muhammad ibn 'Abd al-Wahhab, and other like- The Sunni scholar al-Nawawi in describing the minded 'ulama' of the past, it is permissible to seek manners and etiquette of making help from fellow humans, as during wars and other affairs, if the person or the group who is being asked pilgrimage to the shrine of Prophet Muhammad (s), or entreated has the power and ability to help.[4] writes:
Alusi believes that appealing to people, making them The pilgrim should face the shrine of the a wasilah or means and requesting them to supplicate Messenger of Allah (s), make him a means to God is permissible without the least doubt, (tawassul) towards reaching God and seek provided that the one who is being requested is alive, his wasilah as intercession (shafa'at), in the whether or not the one who is petitioned is superior same manner as the Bedouin who visited the than the petitioner, since the Prophet (s) used to say Prophet's shrine and standing beside it said: to some of his companions: "O brother do not forget Peace unto you O Messenger of Allah, I us in your supplications to Allah." have heard Allah has said:
However, Alusi is of the opinion that if the one who ...Had they, when they had wronged is being petitioned is not alive, it is not permissible to themselves, come to you and asked Allah's request him for supplication. But Alusi adds that it is forgiveness and the Apostle had asked permissible to supplicate at the shrine of the Prophet forgiveness for them, they would certainly (s), since the companions of the Prophet (s) used to have found Allah Most-Propitious, Most- stand beside his shrine and supplicate with face Merciful. (Holy Qur'an 4: 64). towards the Qiblah. Therefore, I have come to you for b) Tawassul to the Prophet after his Death forgiveness of my sins and seeking your intercession with Allah.[7] The 'ulama' are divided whether or not it is permissible after the death of the Prophet (s) to make Ibn Qudamah Hanbali, defining the manner of him the means of supplication with such phrases as pilgrimage to the shrine of the Prophet (s), writes in Allahumma inni asaluka bi-Nabiyyika (O Allah! I the book al-Mughni: beseech You through Your Prophet), or bi-jahi Nabiyyika (by the dignity of Your Prophet), or still Stand beside the tomb of the Prophet (s), bi-Haqqi Nabiyyika (for the sake of Your Prophet). and say: I have come to you for forgiveness We come across three different opinions in this of my sins and to seek your intercession regard. with Allah. [8]
1. Opinion on Permissibility The Shafi'ite scholar Ghazzali has allotted a special section in his book Ihya' 'Ulum al-Din concerning the All jurists including Imami, Shafi'i, Maliki, and later- manners of pilgrimage to the shrine of the Prophet (s) day Hanafi scholars as well as others such as the in order to repent and seek forgiveness from Allah. Hanbalis, are unanimous on the permissibility of this He writes: way of supplication, whether it was in the lifetime of the Prophet (s), or whether it is after his passing The Prophet should be made the means away.[5] (wasilah) and the intercessor (shafi'), and with face turned towards the tomb, the The Abbasid caliph, Mansur al-Dawaniqi, once asked pilgrim should implore Allah for the sake Malik ibn Anas the founder of the Maliki School of and position of the Prophet with the words: jurisprudence whether he should turn towards the "O Allah, indeed You have said, Had they, shrine of the Prophet (s) or face the Qiblah for who had wronged themselves, come to you supplication? Malik answered him: and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would have certainly found Allah Most-
MIA 24 | P a g e June 6, 2011
Message of Thaqalayn
Propitious, Most-Merciful (Holy Qur'an Opinion of Contemporary Hanafi Scholars on 4:64); Permissibility
O Allah, surely we have heard Your words Here, we will study the legal opinions (fatawa) of and we obey Your command, by coming to contemporary Hanafi scholars on permissibility of Your Prophet to seek his intercession with tawassul to the Prophet (s). You for our sins; how burdensome and heavy (are sins) on our backs! We repent of Alusi al-Baghdadi quotes Ibn 'Abd al-Salam as slipperiness, we confess our wrongs and our saying that it is permissible to invoke Allah for the faults, accept our repentance for his sake, sake of the Prophet (s), since Prophet Muhammad (s) make Your Prophet intercessor for us, and is the leader of the children of Adam. Alusi bases his exalt us for the sake of his position and his reasoning on the hadith (hasan and sahih) related by rights with You." both Tirmidhi and Ahmad ibn Hanbal on the authority of 'Uthman bin Hunayf, which says that: Al-Ghazzali adds: Once when a blind man asked the Prophet It is recommended the pilgrim should go (s) to pray to Allah to grant him eyesight, he daily to the Baqi' Cemetery and after was told to make wudu' and recite the saluting the Prophet (s), make pilgrimage to following supplication: the tombs of (Imam) Hasan ibn 'Ali, (Imam) 'Ali ibn al-Husayn, (Imam) Muhammad ibn O Allah! I request you and I have turned to 'Ali and (Imam) Ja'far ibn Muhammad you through Your Prophet, the Prophet of (Allah be pleased with them), and also Mercy; O Messenger of Allah! I have turned perform the Salat in the Mosque of Fatimah to you as a means towards My God for (Allah be pleased with her).[9] fulfilment of this wish of mine; O Allah! Accept his (Prophet's) intercession (shafa'at) 2. Opinion on Aversion for me.
The jurist Abu Yusuf relates from his teacher Abu Alusi thus believes that there is no objection in Hanifah that it is not right for anyone to call Allah making tawassul to God by means of the dignity except through (the Names and Attributes) Allah, (jah) and prime position of the Prophet (s), whether it since He says: "And to Allah belong the beautiful is in his lifetime or after his death, since dignity here Names, so call on Him thereby." (Holy Qur'an refers to an attribute which is one of the attributes of 7:180). Almighty Allah. Alusi also says that tawassul by means of dignity of a person other than the Prophet Abu Hanifah, Abu Yusuf and Muhammad Shaybani (s) is also permissible, provided that the one who is also feel averse in invoking God by means (tawassul) being considered a wasilah has a station and position of the Prophet and his position, on the assumption of dignity in the sight of Allah.[12] that the creatures have no right on the Almighty Creator, and He showers His mercy on whomever He The famous Sunni scholar of India, Shaykh Khalil likes. Ahmad Saharanpuri in his book al-Muhannad 'ala al- Mufannid has collected the fatawa or legal opinions Ibn 'Abidin, however, says in this regard: True, the of 75 leading Sunni scholars from different parts of creatures have no right whatsoever upon the Creator, the Islamic world on the permissibility of tawassul to but the Creator through His favours has given rights the shrine of Prophet Muhammad (s). He writes: to mankind. On this basis, he relates a hadith concerning the manners of supplication and tawassul: In our opinion and that of our teachers, pilgrimage to the shrine of the Master of Allahumma inni asaluka bi-haqqi al-sa'ilina Messengers (my soul be sacrificed for him) 'alayk (O Allah! I beseech you for the rights is the most exalted of proximities, the most that seekers have upon You). [10] important of blessings, and the greatest of means (wasilah) for attaining lofty ranks. It could be said that it is an enjoinment almost Except for this narration of Ibn 'Abidin, we find no to the degree of obligations, even if it opinion or view from either Abu Hanifah or his requires the trouble of a journey to perform friend Abu Yusuf in the books of Hanafi scholars it and there is no other option other than to concerning tawassul to God through the wasilah make efforts with life and wealth. (means) of the Prophet (s).[11]
MIA 25 | P a g e June 6, 2011
Message of Thaqalayn
Tawassul to the Prophets, saints, pious Qur'an'. So also is the Prophet's (s) infallible progeny persons, martyrs and the righteous during ('a), who along with the Book of Allah (Holy Qur'an), supplications, whether in their lifetime or is the immortal legacy of the Prophet and after their death, is permissible in the continuation of his path as borne out by the Hadith following manner: al-Thaqalayn which is unanimously confirmed by both Shi'ah and Sunni 'ulama'. Muslims, through the Allahumma inni atawassalu ilayka bi-fulan wasilah of these two, hold fast to divine laws and an tujiba da'wati wa taqdia hajati (O Allah! strive to attain Allah's proximity, since good deeds, I beseech you by means of so and so a obedience and adherence to the Qur'an, the Prophet person, accept my supplication and grant my (s) and his Infallible Ahl al-Bayt ('a) are the basis of request).[13] shafa'at. This is better explained by 'Allamah Tabataba'i in his exegesis: Tawassul in the View of Prominent Imami 'Ulama' Persons who lack any ability to attain the required perfection are like the illiterate who According to such prominent Imami 'ulama' as wants to become the doyen of scholars Shaykh al-Ta'ifah Tusi, Shaykh Amin al-Islam merely through recommendation, since he Tabrisi, 'Allamah Sayyid Muhammad Husayn neither has any basic learning nor has he the Tabataba'i, Imam Sayyid Ruhullah Khumayni and required connection with the one who could others, wasilah means faith, love and reverence for intercede. Or they could be compared to a the Prophet (s) and obedience to him. slave who is disobedient to his master, but without coming out of this state of 'Allamah Tabataba'i writes in his monumental insubordination and disobedience wants to exegesis on the Holy Qur'an that the word al-wasilah be forgiven through intercession (shafa'at). or 'approach' as used in the Ayah "and seek an In none of these two cases intercession is approach unto Him" (5:35) confirms the reality of beneficial, since shafa'at is the wasilah or worship and means turning submissively and means for accomplishment of a cause and is supplicatingly to God, with knowledge and practice not a cause in itself to make him a doyen of serving as the requisite instrument for this scholars in the first case, and in the second connection.[14] case to avail forgiveness from the master in the state of disobedience.[17] Furthermore, elaborating on the narration found in the Tafsir of 'Ali bin Ibrahim Qummi that the Ayah Therefore, as it has been clearly mentioned in the "and seek an approach unto Him" means seeking Holy Qur'an, if a person does not fulfil his Allah's proximity through the Infallible Imam ('a), obligations and adherence to the path of the Prophet 'Allamah Tabataba'i, says that this refers to obedience (s) and the Infallible Imams ('a), he will not be or adhering to the path of the Imam ('a) in order to considered worthy of shafa'at, even if the Prophet (s) reach Allah.[15] were to intercede on his behalf.
It is evident that the Prophet (s) and the Infallible "Alike it is for them whether you seek Imams ('a) who are considered the practical models forgiveness for them or seek not forgiveness of divine law and the finest exemplars of morals and for them; Never will God forgive them..." etiquette, are the wasilah, since it is through (63:6) obedience to them and adherence to their path that one can attain proximity to God. Likewise, as stated by prominent Imami or Shi'ah jurists, the laws of the 3. Opinion on Non-Permissibility of Tawassul Shari'ah are the wasilah, on the basis of adherence to which, proximity of Almighty Allah is attained. In the opinion of Taqi al-Din Ibn Taymiyyah and Accordingly, some prominent Imami jurisprudents later Hanbali scholars tawassul to the person of the like Shaykh Hurr al-'Amili, Ayatullah Abu al-Hasan Prophet (s) himself is not permissible. Tawassul has Isfahani and Imam Khumayni have used the title three concepts, of which two are deemed correct, and wasilah for their jurisprudential treatises such as according to Ibn Taymiyyah, whoever rejects these Wasa'il al-Shi'ah, Wasilah al-Najat and Tahrir al- two concepts of tawassul is either an infidel or an Wasilah, respectively. Wasilah al-Najat or the apostate. 'Means of Salvation' is the title of over 40 scientific treatises written by Shi'ah 'ulama'.[16] 1) Tawassul to the Prophet (s) to reach God is indicative of faith and love for the Prophet (s). For Thus, as ascertained by Imami scholars, the Prophet example, when it is said Allahumma asaluka bi- (s) is the wasilah towards God for Muslims since he Nabiyyika Muhammad (O Allah! I beseech you for is the best exemplar and is in fact the 'Practical the sake of your Prophet, Muhammad (s)), it means I
MIA 26 | P a g e June 6, 2011
Message of Thaqalayn
seek from You on the basis of the faith and love Justification of the Salafiyyah on Non- which I have for Your Prophet. Permissibility of Tawassul
The Ayah "and seek an approach unto Him", is a Ibn Taymiyyah in Qa'idah Jalilah, Ibn 'Abd al- means of approaching Allah by obedience to Him Wahhab in Kashf al-Shubahat and Muhammad and His Messenger, as it is said: Whoever obeys the Rashid Rida in Tafsir al-Manar, opine that although Prophet has indeed obeyed Allah. during the life of Prophet Muhammad (s), his companions would address him for their needs, after This concept of tawassul is permissible in the opinion his death they never approached his tomb for their of all 'ulama'. Ibn Taymiyyah has considered it a needs. They even forbade those who intended to pious act and has supported his views by citing supplicate beside the Prophet's (s) tomb. reports from certain companions of the Prophets, the first generation of Muslims (tabi'in) and jurists such Critique as Ahmad Ibn Hanbal.[18] It is interesting to note that a review and analysis of 2) The concept of tawassul as supplication or these opinions brings out different historical facts. intercession (shafa'at) of the Prophet, like the First of all, the predecessors, whether the companions supplication of the second caliph, which reads: "O or the first and second generation of Muslims, never Allah! Whenever drought afflicted us we made denied tawassul to the Prophet (s), either during his tawassul to You through our Prophet (tawassalna lifetime or after his passing away. It has been ilayka bi-Nabiyyina), and now we make tawassul to mentioned in the narrations of the Ahl al-Sunnah You through the uncle of our Prophet, even the first created man, Adam, implored Allah for forgiveness through tawassul to Prophet Muhammad Send down rain for us." (s) with the words: "O Allah! for the sake of Muhammad (s) I beseech you to forgive my faults." 3) The concept of tawassul as making an oath or [20] invoking Allah by the right of the Prophet (s). According to Ibn Taymiyyah this form of tawassul Secondly, prominent Sunni scholars such as Bayhaqi was neither done during the lifetime of the Prophet and Ibn Abi Shaybah as well as Ahmad bin Zayni nor after him by his companions. In this regard Dahlan in his Khulasah al-Kalam, have cited a sahih contemporary scholars opposed to tawassul have (authentic) hadith, that during the caliphate of 'Umar quoted Abu Hanifah as saying: Do not say asaluka ibn Khattab when a severe famine occurred, Bilal bin bi-haqqi anbiya'ika (I invoke You by the right of Harth approached the Prophet's (s) tomb and said: "O Your Prophets). [19] Messenger of Allah, pray to God to send rains for your ummah, since we are all facing annihilation." The Prophet then appeared in Bilal's dream and gave Rejection of Ibn Taymiyyah's Opinion him the tidings of rains. 1. The claim that the companions of the Prophet (s) Similarly during the caliphate of 'Uthman ibn 'Affan, never supplicated in this manner is the understanding and deduction of Ibn Taymiyyah. How do we know a needy person approached the Caliph and told him that when the second caliph says "we make tawassul of his needs. 'Uthman asked him to make wudu, offer prayer in the mosque and then supplicate in the to You through our Prophet" does not mean "for the right of our Prophet (bi-haqqi nabiyyina)", or is not following manner: addressed to the Prophet himself? Most Sunni 'ulama' have given the latter meaning and from the wording O Lord! through the wasilah of our Prophet of the sentence itself the Prophet is being called Muhammad (s), the Messenger of Mercy, I upon. turn my face to You. O Muhammad (s)! through your wasilah I am facing Your Lord and I request you to grant me my wish. The 2. Suppose none of the companions had made tawassul by the right of any of the divine Prophets, it person attained his goal. [21] does not mean tawassul is Haram even if some of the companions were to explicitly prohibit such an act. Tamassuk in the Opinion of Abu Hanifah The opinion of the companions of the Prophet (s) is not binding on the Muslim ummah, except perhaps Ibn Taymiyyah says that taking an oath or invoking for a few jurisprudents, unless it is related from by virtue of the creatures is haram according to the Prophet Muhammad (s) himself. creed (madhhab) of Abu Hanifah. [22]
MIA 27 | P a g e June 6, 2011
Message of Thaqalayn
Abu Hanifah, the founder of the Hanafi sect, also them at their tombs for their needs, when supplication opines that istidlal (rational proof) and tamassuk is a form of worship as God says in the Holy Qur'an: (bond, holding fast) are matters of doubt or anxiety because of two aspects. Abu Yusuf quoting his "So call you not anyone with Allah." (72:18) teacher Abu Hanifah says: "It is not right for someone to call upon Allah through any other means "Surely, those whom you call other than than Allah. He (Abu Hanifah) was averse to saying Allah are subservient (to Allah) like unto bi-haqqi fulan (by the right of so and so)". your own selves..." (7:194)
Critique Critique
First, Abu Hanifah has approached this issue with In answer to this objection it should be said that aversion and a purely personal opinion, as is clear every supplication is not a form of worship or even from the inclusion of istidlal and tamassuk in Bab al- the spirit of worship, since the root of du'a' Karahah of Abu al-Hasan Qaduri's Sharh Karkhi. (supplication) is da'wat, a word which along with its Abu Yusuf quoting his teacher Abu Hanifah says: derivatives occurs frequently in the Holy Qur'an. For instance, "...let us call (nad'u) our sons... (3:61)" and It is not right for someone to call upon God "Make you not the addressing (du'a') of the Prophet through any other means than God. He was among you like your addressing one another..." averse to saying for the sake of so and so. (24:63)
Secondly, a closer look at Abu Hanifah's reasoning As could be discerned, in most of the 'Ayas the word reveals that he himself has tried to resort to rational du'a' means to call or address. Accordingly neither argumentation in this regard when he says: "Since the every nida' (call) is du'a' nor every du'a' is 'ibadat creatures have no rights on the Creator."[23] (worship). In other words du'a' (supplication) becomes 'ibadat when the rules of worship such as However, Abu Hanifah's analogy falls short of clear servitude and submissiveness to Allah are observed proofs, and does not mean the total negation of any with acknowledgement of the over lordship of the right, since God Himself has considered the right of Almighty Creator. What connection does this have the Prophets and that of the righteous believers as with tawassul and tabarruk to the Prophet (s) and the binding upon Him, as is clear from the following Infallible Imams ('a) and requesting them for help Ayah of the Holy Qur'an: and succour?
Ultimately We deliver Our Apostles and Thus, the narration al-du'a' huwa al-'ibadah those who believe, even so it is binding upon (supplication is among the acts of worship), does not Us that We deliver the believers. (10:103) necessarily mean that every supplication is a form of worship. [25] The Hanafis such as Ibn 'Abidin accept this right, but they say that the creatures have no obligatory right on Salafiyyah Interpretation of Ayahs 13-14 of Surah the Creator. [24] al-Fatir
This viewpoint, even if it is considered general, is The Salafiyyah also resort to the following Ayah of confined to the followers of Abu Hanifah and cannot the Holy Qur'an as part of their attempt to discourage be imposed on all schools of Islam. tawassul:
Salafiyyah Interpretation of Ayah 18 of Surah al- ...And those whom you call upon other than Jinn Him, own not (even) a straw. If you call on them they shall hear not your call; and even Another reason put forward by the Salafiyyah such as if they hear they shall answer you not; and Muhammad Rashid Rida on non-permissibility of on the Day of Judgement they will deny your tawassul to the Prophet after his death is that any associating them (with Allah); and none can wasilah for proximity to God should be a thing which (ever) inform you as the All-Aware. God has determined for mankind such as faith, action (35:13,14) and supplication. It was in the middle ages that tawassul to the person of the Prophets and pious men Critique became widespread and they were considered wasa'il ila Allah (means to Allah) by people who would This Ayah refers to the polytheists who worship idols invoke God by their names and would supplicate to instead of the One and Only God and supplicate to
MIA 28 | P a g e June 6, 2011
Message of Thaqalayn
these man-made objects in their hour of need. Allah and in running world affairs, and neither do they says here that these idols do not own even a straw, so worship the Last Prophet (s), since every day several how can they grant anything to those who worship times they bear testimony that Prophet Muhammad and prostrate before them? No matter how fervently (s) is the servant and Messenger of Allah (ash-hadu these idols are called upon, they do not listen since anna Muhammadan 'abduhu wa rasuluh). As the they are inanimate objects, and suppose even if they Holy Qur'an says, Prophet Muhammad (s) has been were to listen, they cannot answer since they do not sent as mercy to the entire creation (21:107) and is a have the tongues.[26] means of acceptance of supplications, so it is natural for us to request him to supplicate and intercede As is crystal clear for any discerning person, it has no (shafa'at) with Allah for us. connection whatsoever concerning tawassul to the Prophet (s) and the Infallible Imams ('a) or saints. Salafiyyah Interpretation of Ayah 3 of Surah al- Zumar First and foremost, it is a gross mistake to place those who seek tawassul in the same category as the The Chief Mufti of Saudi Arabia, Shaykh 'Abd al- polytheists, since idolaters seek their needs from 'Aziz bin Baz, in his exchange of letters with Iran's idols and not from the Almighty Creator. But those Ayatullah Muhammad Wa'iz-Zadeh Khurasani, has who make tawassul beseech Allah for their needs and remarked: regard Prophet Muhammad (s) as a wasilah or means for the acceptance of their supplications, since he is The polytheists also testified to the Oneness the Messenger of Allah. To quote Rashid Rida of Allah but as the Holy Qur'an states, they himself, those who seek tawassul are like guests who tried to justify their worshipping of idols by approach the host for some of their needs, and at saying: "...we worship them not but (in times request the members of the household or order) that they make us near to God..." friends of the hosts who have been appointed to serve (39:3). This is similar to the actions of those the guests, since they consider everything to be the who make tawassul to those in the graves in favour of the host.[27] order to seek proximity to Allah. [29]
Secondly, it is a manifest error to equate with idols Critique the Prophet (s) who has been sent by Allah as a divine sign and is called Habib-Allah (Friend of God) 'Allamah Sayyid Muhammad Husayn Tabataba'i by all Muslims. Even Ibn 'Abd al-Wahhab maintains responding to such a reasoning says that according to that Prophet Muhammad (s) is alive in his grave and the books of religions and the testimony of idol- his life in the intermediary world (barzakh) is worshippers, hundreds of millions of whom live in superior to the life of the martyrs, since he hears the India, China and Japan, idolatry is based on the voices of those who send blessings upon him.[28] theory that the creation of the universe and even the deities which are worshipped, have as their source the Salafiyyah Interpretation of Ayah 194 of Surah al- same Almighty God, but since He is beyond A'raf comprehension there is no other choice but to worship some of His closest servants such as angels, The fifth reason that the Salafiyyah such as Ibn genies and saints so that they make intercession Taymiyyah, Muhammad Ibn 'Abd al-Wahhab and (shafa'at) and people may reach the proximity of God Muhammad Rashid Rida have cited as non- through them. In the opinion of the polytheists, permissibility of tawassul to the Prophet (s) after his angels are like the builder to whom the owner of the death, is the following Ayah of the Holy Qur'an: house has entrusted the building and hence intercession (shafa'at) is according to His discretion. "Surely, those whom you call other than Allah are subservient (to Allah) like unto But, adds 'Allamah Tabataba'i, in the Holy Qur'an your own selves..." (7:194) tawassul to the Prophets is in the manner of an intermediary and is not something independent, and Critique for this reason it has not been considered as shirk or polytheism. Similarly, the polytheists have been reproached in the Holy Qur'an not because of seeking All exegetes of the Holy Qur'an have unanimously intercession (shafa'at) but because of worshipping stated that this Ayah refers to the idol-worshippers who associate man-made objects with God in other than God.[30] creation and in administering the affairs of the world. In contrast, tawassul is made by those who never Salafiyyah Interpretation of Ayah 10 of Surah regard the Prophets as partners of Allah in creation Yunus
MIA 29 | P a g e June 6, 2011
Message of Thaqalayn
Shaykh Bin Baz in his answers to Ayatullah Wa'iz- us? And it (only) adds to their flight (from Zadeh has also cited the following Ayah of the Holy the truth)." (25:60) Qur'an as another instance of non-permissibility of tawassul, saying that in his opinion Muslims who Non-Permissibility of Tawassul to the Dead uphold tawassul to the Prophet (s) are like idolaters who seek intercession from objects which are of no Another claim put forward by the Salafiyyah is that, use: on the basis of evidences tawassul to Prophet Muhammad (s) during his lifetime is acceptable but "And they worship beside Allah which can after his death there is lack of evidence to support the neither hurt them nor profit them, and they view that tawassul was ever made to him.[31] say: these are our intercessors with Allah..." (10:18) Critique
Critique The contemporary Sunni scholar Dr. Ramadan Buti of the University of Damascus, rejects this viewpoint First, this Ayah has no connection with Muslims of the Wahhabiyyah sect. He says tawassul to since they do not worship any thing or object except Prophet Muhammad (s) and things pertaining to him Allah. is permissible, whether during his lifetime or after his death, since things or items related to him are not Secondly, as said earlier, addressing the Prophet is necessarily linked to his lifetime such as tabarruk not meant to worship him but to request him for (sacred relics) or tawassul, as is confirmed by Sahih supplication and intercession. al-Bukhari, Chapter on the hair of the Prophet.
Thirdly, it is a matter of surprise to compare the No Muslim would ever attribute to other than the One Prophet to those whom the Holy Qur'an says "can and Only God the effect of anything related to the neither hurt them nor profit them," since the fact person of the Prophet (s) during his life or after his cannot be denied that obedience to the Prophet is to death. If a person were to hold the opposite view that the benefit of Muslims and disobedience to him, this effect is independent in itself, he would be whether during his lifetime or after his death, is considered an infidel. Accordingly, the tabarruk of certainly detrimental to them. Similarly, the the Prophet (s) and tawassul to him and to things supplication and intercession of the Prophet for those related to him, does not mean attributing the blessed who are eligible, whether in worldly life or in the effect to his personal influence independent of God, Hereafter, is profitable for the Muslims as but is an indication of the fact that as the Last Divine- unanimously confirmed by the 'ulama'. Sent Messenger he is the 'Best of Creation' and is the 'Mercy of Allah' for the entire creation. Therefore Fourthly, it is a grave error to equate the belief of the tawassul to him is a means of gaining proximity to Muslims that Prophet Muhammad (s) is the Allah and His infinite Mercy for mankind. It was in intercessor, with the belief of the polytheists "these this sense that the companions sought tawassul to the (idols) are our intercessors with Allah," since God Prophet and things related to him. Likewise, it is has explicitly rejected their claim as lies. recommended to seek intercession (shafa'at) through the pious persons such as the Ahl al-Bayt ('a) of the "...those who take guardians besides Him, Prophet (s). (say) we worship them not but (in order) that they make us near to Allah; surely Allah Sunni authorities including Shawkani, Ibn Qudamah will judge between them about what they Hanbali, San'ani and others are unanimous on this differ; surely Allah does not guide the one issue as was made clear concerning the request for who is a liar and an ingrate." (39:3) rain. In view of these facts, Dr. Buti calls it a strange confusion by the Wahhabiyyah to make difference between the lifetime of the Prophet and after his As is clear from the wordings of the Holy Qur'an the polytheists who make such claims are liars. They are death.[32] not conscious of God, neither do they worship Him or prostrate to Him nor have they any faith in their To quote Professor Hasan bin 'Ali al-Saqqaf, Unseen Creator: polytheism (shirk) is polytheism either in this world or in the next, whether or not the person through whom people are seeking tawassul to God, is alive. "And when it is said to them prostrate you in But, he adds, without the least doubt tawassul to obeisance to the Rahman (the Beneficent Prophet Muhammad (s) is supported by the general God), they say: Who is Rahman? Shall we rules of permissibility, and includes both his lifetime prostrate in obeisance unto what you bid and after his death as well as in the Hereafter.[33]
MIA 30 | P a g e June 6, 2011
Message of Thaqalayn
Tawassul to the Dead is Addressing the Non- 4. Ibn 'Abd al-Wahhab in answer to Shaykh Ja'far Existent Najafi said that seeking help from the dead is an absurd act. But how could this be called shirk since Muhammad bin 'Abd al-Wahhab writes: Tawassul to there is no connection between absurdity and a person who is alive has no objection, but tawassul polytheism? And if tawassul with fellow humans is to the dead is to address the non-existent and is an considered shirk, then how could the difference absurd, ugly and despised act. between tawassul to the living and tawassul to the dead, be ascertained? Critique 5. Here Ibn 'Abd al-Wahhab has contradicted his own opinion, since as we saw earlier in this article he 1. This statement is a clear violation of Allah's believed that Prophet Muhammad (s) is alive in his words in the Holy Qur'an: tomb and said that this state of life of the Prophet (s) is superior than the life of the martyrs. Ibn 'Abd al- "Reckon not those who are slain in the way Wahhab also said that the Prophet (s) hears the voice of Allah, to be dead; Nay! They are alive of those who send blessings on him.[37] and are being sustained by their Lord." (3:169) 6. Farid Wajdi mentions in his encyclopaedia: 2. It is also in contradiction to the saying of Prophet In our era God has opened two of the Muhammad (s) as recorded in Sahih al-Bukhari, windows of knowledge for us and the proof Sahih Muslim and all other authoritative (Sihah) of this two windows confirms beyond an Sunni works. After the Battle of Badr the Prophet (s) iota of doubt that man has a soul which stood near the well of the same name and addressed without the need of the physical body can the dead with ayah 46 of Surah al-A'raf. When some of his companions objected that how could the dead lead its own independent life.[38 ] hear him, the Prophet (s) replied: "You are not more hearing than them."[34] From the 19th century onwards the science of spiritism or contacts with the souls of the departed has been discovered and developed upon by the 3. It is in opposition to the statements of Islamic world's researchers after precise study and intellectuals such as al-Ghazzali who writes in Ihya' experiments in this regard. In the US and Europe, the 'Ulum al-Din: "Some people think death as extinction summoning of the souls of the departed is part of the and state of non-existent, and those who hold such beliefs have no faith and actually mean to deny Allah world of science.[39] and the Hereafter." The information which modern scientists have discovered after witnessing the summoning of souls, Hafiz al-Nawawi in al-Majmu' fi Sharh al- is yet another instance of the fact that the human Muhadhdhab which says that while standing beside being has an independent soul outside the physical the tombs of Prophets, especially the shrine of body that does not perish with death. The connection Prophet Muhammad (s), it is recommended to request them to supplicate to God for our needs, since they of the souls of the departed with the living is the are alive and as the Holy Qur'an says: "are being finest proof of the independence and immortality of the soul, and most of its capability concerning many sustained by their Lord." (3:169)[35] works is with the permission of Almighty God.[40] Shaykh Khalil Ahmad Saharanpuri who states his fatwa and that of 75 'ulama' of different Islamic lands The souls of the righteous and pious persons which have been released from the mortal world have as follows: In our view, Prophet Muhammad (s) is acquired superior perception and consciousness and alive in his holy tomb and his life is similar to in their ascendant journey are free of the limits of worldly life but without its duties. 'Allamah Jalal al- time and space. They penetrate with ease the skies Din Suyuti writes in his book Anba' al-Azkiya' bi- and the depths of the oceans to observe the grandeur Hayat al-Anbiya' on the authority of Shaykh Taqi al- Din Subki that the proof of the life of Prophets and of God's creation. martyrs in their graves is the prayer offered by Prophet Moses in his own tomb as mentioned in a Blocking of Means (Sadd-i Dhara'i') hadith. In this regard Shaykh Shams al-Islam Muhammad Qasim has written a booklet titled Ab-i Some of the Wahhabi 'ulama' such as Dr. Hayat.[36] Muhammad bin Sa'd Suway'ir who is one of the deputies of Shaykh Bin Baz, say that tawassul and tabarruk are permissible for 'ulama' who are
MIA 31 | P a g e June 6, 2011
Message of Thaqalayn
cognizant of the essence of faith, but this is forbidden have not been able to convince the upholders of for the common people, who are prone to drift tawassul.[43] towards polytheism and who might gradually start believing in the personal influence of the Prophet and Thus, as should be clear, according to the statement saints in the granting of boons and prevention of the of Ibn Taymiyyah the issue of tawassul is a moral detrimental things. Therefore, it is obligatory to stop one and does not concern the principles of faith, since them from tawassul and tabarruk in the name of a kafir is the one who rejects any of the tenets of Blocking of Means. Islam.
Critique Extreme Form of Tawassul among the Ahl al- Sunnah Ayatullah Wa'iz-Zadeh rejecting the Wahhabi theory against tawassul says: It is a common sight in many countries to see the Ahl al-Sunnah approach the graves of pious persons to When the permissibility or recommendation pray and supplicate for their needs. In Egypt, Iraq and for this act has been confirmed with rational Turkey, and many other lands --India, Pakistan, proof, it is not permissible to prohibit Syria, Central Asia, North Africa-- it is an accepted tawassul for such unfounded fears that the practice by the masses to visit the tombs of saints and ignorant might give it the colour of holy personages to make tawassul and seek blessings. polytheism. If such was the case, the Dr. Mustafa Mahmud writes that people in Egypt Prophet (s) himself would have prohibited flock to the tomb of Rifa'i and Ibrahim Dasuqi and people as a precaution from seeking cry loudly with such phrases as: Madad Ya Rifa'i blessing, visiting the graves or kissing the (help me O Rifa'i), Shifa' bi-Yadika Ya Sayyidi sacred black stone (Hajar al-Aswad) at the Ibrahim Dasuqi (In your hands lie the remedy, O my holy Ka'bah. On the contrary, judicious Lord Ibrahim Dasuqi).[44] measures for checking possible deviation is for the 'ulama' to exercise greater The Egyptians also visit the tomb of Shafi'i, the control.[41] founder of the Shafi'ite sect, for tawassul, while in Baghdad, the Hanafis do the same at the tomb of Abu Takfir of Shi'ah for Tawassul Hanifah. In Turkey, the people seek their needs at the tomb of the Prophet's eminent companion Abu Ibn Taymiyyah, despite his extreme and biased Ayyub Ansari. It is also a habit among people in approach for prohibiting tawassul, has admitted: Egypt and other places to send written petitions to the tomb of Shafi'i, and wail and cry at the graves of This is a controversial issue and to accuse of pious persons for things which none except the heresy those who make tawassul is haram Almighty God has the power to grant. and is a sinful act, since no one has said that a person making tawassul to the Prophet (s) When Wahhabi 'ulama' come across such scenes after his death is a kafir. This is an among the Ahl al-Sunnah they brand these Muslims ambiguous issue and there are no certain as polytheists and follow the same assumption proofs in this regard. Kufr is confirmed against the Shi'ah, concerning whom they have little when a person rejects any of the tenets of or no information, and sometimes go to extreme by faith deliberately and being fully aware. labelling them apostates who should be killed. Therefore, those who accuse a person of heresy for making tawassul deserve the most Purity of Monotheism in Shi'ah Supplications severe punishment.[42] The prayers and acts of worship among the Shi'ah It is unfortunate that the blind prejudice which the have the purest form of monotheism derived from the colonial powers had skilfully exploited to create guidelines of Prophet Muhammad (s) and the Ahl al- differences among Sunni Muslims as a result of the Bayt ('a). For instance, Shi'ah do not put their Wahhabiyyah opposition to the issue of tawassul, has forehead during prostration on carpet, cloth, plastic or been widened to sow discord between Sunni and synthetic material, since Imam Ja'far al-sadiq ('a) has Shi'ah Muslims and to label the Shi'ah as kafir said: (infidel) or mushrik (polytheist) on the allegation that they seek their requests from other than God. To Worldly people are slaves of victuals and quote Ayatullah Wa'iz-Zadeh, those who do not clothing, hence it is not right for a person permit tawassul and tabarruk are only a fraction of a who is in the act of offering his prayer to minority among the 'ulama' of the Muslim world, and despite their efforts over the past seven centuries,
MIA 32 | P a g e June 6, 2011
Message of Thaqalayn
Allah to place his forehead on the deity of to a blind man who recovered his eyesight by reciting the worshippers of the world.[45] it.[49]
Likewise, Shi'ah Muslims recite the supplications Conclusion taught by the Prophet (s) and his Ahl al-Bayt ('a) in which all requests are directed to Almighty Allah. Therefore, in conclusion we can state with authority The Infallible Imams ('a) have also dissuaded people the following points, since tawassul is an accepted from being distracted by external appearances and principle in the life of a sincere and God-fearing losing sight of the reality and substance of the Muslim, and whatever disputes that have been fanned supplications. are due to bigotry and lack of proper understanding of Islam: Shi'ah 'ulama' have strived to preserve the path of the Prophet (s) and his Ahl al-Bayt ('a). Grand Ayatullah 1. Controversy over the issue of tawassul is not Sayyid Husayn Burujirdi was averse to prostration a matter of discord between Shi'ah and being made on a clay tablet having the outlines of a Sunni Muslims, but it is a difference of dome or structure. In their jurisprudential manuals, opinion between the Salafiyyah sect and the both Ayatullah Burujirdi and Imam Khumayni have rest of Muslims. the following to say concerning prostration at holy 2. Most of the differences of the Salafiyyah shrines: Wahhabis are with the extremist Sufis who believe in reincarnation, and with the Sunni It is haram to prostrate to anyone except masses who often make emotional tawassul Allah. If the act of prostration in front of the at graves and seek their needs from the shrines of the Infallible Imams ('a) is a form departed such as Abu Hanifah (and 'Abd al- of thanksgiving to God, there is no Qadir Gilani) in Baghdad, Shafi'i, Rifa'i, objection, otherwise it is haram. [46] Dasuqi and others in Egypt, Idris in Morocco and Abu Ayyub Ansari in Turkey - A Glance at the Supplications of the Ahl al-Bayt as well as Khawajah Mu'in al-Din Chishti ('a) and numerous others in India, and Data Ganj Bakhsh and Sufi saints in Pakistan. As acknowledged by the prominent Sunni scholar 3. In fact, the Salafiyyah and the Wahhabis Mahmud Alusi in his exegesis on the Holy Qur'an, in have the least differences with Shi'ah Muslims since Shi'ah recite the supplications none of the supplications that have been taught by the of the Ahl al-Bayt ('a) which contain the Ahl al-Bayt ('a), there is tawassul to the person of the purest form of monotheism. However, Prophet.[47] because of their non-familiarity with the Shi'ah they accuse them of polytheism and If we go through the books of supplications of the in their ignorance brand them infidels. Shi'ah such as Mafatih al-Jinan, we find that all 4. In all the supplications of the Ahl al-Bayt supplications of the Infallible Imams ('a) are directed ('a) the addressee is Almighty Allah alone, solely at God, and all addresses begin with even in the famous Du'a' Tawassul, which Allahumma, Ya Allah, Ya Rabb, and other attributes the Sunnis say with unanimity was taught by of God such as Ya Rahman, Ya Rahim, Ya Dhu al- Prophet Muhammad (s) to a blind person Jalal wa al-Ikram, etc. who subsequently regained his eyesight. 5. Du'a' tawassul, where devotion is expressed Sayyid Muhammad Hasan Musawi, writing on the to the Prophet (s) and his Infallible Ahl al- famous Du'a' Tawassul which is directed at the Bayt ('a), is not exclusively meant for the Prophet (s) and the Infallible Imams ('a), says: Shi'ah but was widely popular among the Sunnis until Ibn Taymiyyah and later Ibn The purpose of tawassul to the pious 'Abd al-Wahhab came on the scene with believers is that they are being requested to their weird interpretation. For instance, the supplicate to Allah to deliver the person in poetical composition of tawassul to the 14 need from his affliction, since the Infallibles found in the works of prominent supplication of these saintly figures is poets of the Ahl al-Sunnah such as the accepted by Allah.[48] Persian poet Shaykh Sa'di and the Sufi Khalid Naqhsbandi -- as well as the famous The Du'a' Tawassul which is found in Mafatih al- Spanish Muslim gnostic and philosopher Jinan is the same supplication of tawassul which all Shaykh Muhyi al-Din Ibn al-'Arabi. Sunni narrators of hadith unanimously regard as 6. As part of their misinformation campaign sahih (authentic) and relate that the Prophet taught it against tawassul, the Salafiyyah attempt to exploit certain Ayahs of the Holy Qur'an
MIA 33 | P a g e June 6, 2011
Message of Thaqalayn
which refer to the polytheists who worship [7]. Al-Majmu', vol. 8, p. 274; Fayd al-Qadir, vol. 2, idols instead of the One and Only God and p. 134; I'anah al-Talibiyyin, p. 315. who seek their wants from these lifeless man-made objects. However, it is clear that [8]. Al-Mughni ma' al-Sharh, vol. 3, p. 588; al-Sharh equating those who seek tawassul to the al-Kabir ma' al-Mughni, vol. 3, p. 494. Prophet (s) with the polytheists and infidels is an erroneous idea, since tawassul-seekers, [9]. Abu Hamid Muhammad al-Ghazzali', Ihya' unlike the idolators, address the Almighty 'Ulum al-Din, vol. 1, pp. 258-261. Creator and seek their needs from Him by making the Prophet (s) a wasilah for acceptance of prayer. On the other hand, the [10]. Al-Mausu'ah al-Fiqhiyyah, section 14, p. 160. idols have no connection with God and are nothing more than inanimate objects made [11]. Ibid. by man, while Prophet Muhammad (s) is the manifest sign of Allah, the Messenger of [12]. Tafsir Ruh al-Ma'ani, vol. 6, 128. Allah and Mercy to the creation. Allah has also given him power, both in this world and [13]. Shaykh Khalil Ahmad Saharanpuri, 'Aqa'id Ahl in the next, to supplicate and intercede for al-Sunnah wa al-Jama'ah fi radd al-Wahhabiyyah wa his true followers. The Wahhabi contention al-Bid'ah, translated into Persian by 'Abd al-Rahman of the period of Barzakh of the Prophet (s) Sarbazi, p. 86. lacks any rational explanation and is against the view of the 'ulama' of all other sects of [14]. Al-Mizan fi Tafsir al-Qur'an, vol. 6, p. 328-332. the Ahl al-Sunnah. 7. Those who wish to make the Prophet (s) the intercessor without being obedient to the [15]. Ibid. Holy Qur'an and the Ahl al-Bayt ('a), have been likened by Shi'ah 'ulama' such as [16]. Refer to Shaykh Aqa Buzurg Tehrani, al- 'Allamah Tabataba'i, to a wishful person Dhari'ah ila Tasanif al-Shi'ah, vol. 25, p. 69-92. who wants to become the sage of the age without learning or studying anything. [17]. Tafsir al-Mizan, vol. 11, p. 15 (Dar al-'Alami print, Beirut). Notes: [18]. Ibn Taymiyyah, Qa'idah Jalilah fi al-Tawassul [1]. Refer to the Arabic lexicons Lisan al-'Arab, Asas wa al-Wasilah, pp. 63, 64 & 95, as cited in al- al-Balaghah and Tartib al-Qamus al-Muhit for Mausu'ah al-Fiqhiyyah al-Kuwaitiyyah. meaning of wasala. [19]. Muhammad Rashid Rida, al-Manar, vol. 6, pp. [2]. Alusi, Ruh al-Ma'ani, vol. 6, p. 124-128. 369-377.
[3]. Tabrisi, Majma' al-Bayan, vol. 6, p. 86; Sahih [20]. Bayhaqi, Dala'il al-Nabuwwah, vol. 5, p. 489 Muslim, vol. 1, p. 289. (Dar al-Kitab al-'Ilmiyyah print, Beirut), cited from al-Mausu'ah al-Fiqhiyyah al-Kuwaitiyyah, vol. 24; [4]. Nida'-i Wahdat, Ibn 'Abd al-Wahhab's treatise to al-Mustadrak, vol. 2, p. 615, Ibn Taymiyyah, al- Shaykh Ja'far Najafi. Fatawa, vol. 1, p. 150, Jalal al-Din Suyuti, Tafsir Durr al-Manthur, vol. 1, pp. 142-149 (Dar al-Fikr print, Beirut, 1983). [5]. Sharh al-Mawahib, vol. 8, p. 304; al-Majmu', vol. 8, p. 274; Ibn 'Abidin, vol. 5, p.254; al-Fatawa al-Hindiyyah, vol. 1, p. 266 and vol. 5, 318; Fath al- Translator's note: Suyuti is more elaborate when on p. Qadir, vol. 8, p. 297, 298 and al-Futuhat al- 147, he says Adam supplicated to Allah by the right Rabbaniyyah 'ala al-Azkar al-Nabawiyyah, vol. 5, p. of Prophet Muhammad and his progeny (Allahumma 36. bi-haqqi Muhammad wa Al-i Muhammad) He further quotes the Prophet (s) on the authority of 'Abdullah Ibn 'Abbas as saying that the words taught to Adam [6]. Sharh al-Mawahib, vol. 8, p. 304-5; Wafa' al- by God to seek forgiveness were: By the right of Wafad, vol. 4, p. 1371; al-Qawanin al-Fiqhiyyah, p. Muhammad, and 'Ali, and Fatimah, and Hasan and 148; and Sharh Ibn al-Hasan 'ala al-Risalah al- Husayn). Qirwani, vol. 12, p. 478).
MIA 34 | P a g e June 6, 2011
Message of Thaqalayn
[21]. Al-Tabarani, al-Mu'jam al-saghir, vol. 1, p. [38]. Da'irah al-Ma'arif Qarn al-'Ishrin (20th 183, (Maktabah al-Salafiyyah print) cited in al- Century Encyclopaedia), under the topic of 'Ruh' Mausu'ah al-Fiqhiyyah al-Kuwaitiyyah, vol. 24. (Soul), vol. 14, p. 365.
[22]. Al-Mausu'ah al-Fiqhiyyah al-Kuwaitiyyah, vol. [39]. Refer for details to Leone Danny's "World After 7, p. 263; Qa'idah Jalilah, p. 51. Death", pp. 78-82.
[23]. 'Allamah Sayyid Muhammad Hasan Musawi, [40]. Dr. Bi-Azar Shirazi, 'Abd al-Karim, Gozashteh Nida' Wahdat, pp. 260-261. va Ayandeh-ye Jahan, pp. 96-101.
[24]. Al-Mausu'ah al-Fiqhiyyah al-Kuwaitiyyah, vol. [41]. Risalatan Bayn al-Shaykhayn, p. 17. 14, p. 160. [42]. Majmu'ah Fatawa Ibn Taymiyyah, vol. 1, p. [25]. Manawi, al-Fayd, vol. 3, p. 540; Hasan bin 'Ali 106, as cited in al-Mausu'ah al-Fiqhiyyah al- Saqqaf, al-Tandid bi-man Addada al-Tawhid, pp. 30- Kuwaitiyyah, vol. 14, pp. 163-164. 40. [43]. Risalatan Bayn al-Shaykhayn, pp. 17-18. [26]. Tafsir al-Jalalayn; Baydawi, Anwar al-Tanzil, vol. 2, 270 [44]. Mustafa Mahmud, Asrar al-Qur'an, Dar al- Ma'arif, second edition, p. 77. [27]. Tafsir al-Manar, vol. 1, p. 59. [45]. Shaykh Hurr al-'Amili, Wasa'il al-Shi'ah, vol. 3, [28]. Ibn ''Abd al-Wahhab, Risalah Kashf al- p. 591. Shubahat, cited in al-Rasul Yad'ukum, p. 295. [46]. Ayatullah Burujirdi, Tawdih al-Masa'il, p. 172; [29]. Risalatan Bayn al-Shaykhayn al-Ustadh Imam Khumayni, Tahrir al-Wasilah, vol. 1, p. 150, Muhammad Wa'iz-Zadeh Khurasani wa al-Ustadh and also in Risalah-ye Novin, vol. 1, p. 148. 'Abd al-'Aziz bin 'Abdullah bin Baz, pp. 32-33. [47]. Ruh al-Ma'ani, vol. 6, p. 128. [30]. 'Allamah Tabataba'i, Majmu'ah-yi Maqalat, pp. 313-317. [48]. Sayyid Muhammad Hasan Musawi, Risalah dar Kitab wa Sunnat, Majmu'ah Maqalat, Kitab Nida'-e [31]. Risalatan Bayn al-Shaykhayn, p. 41. Wahdat, Tehran, Chehel-Sutun Publishers, p. 259.
[32]. Dr Buti, Ramadan, Fiqh al-Sunnah, tenth [49]. Sunan Tirmidhi, vol. 5, p. 569, Matba'ah al- edition, p. 355. Halabi, Egypt, cited in al-Mausu'ah
[33]. Hasan bin 'Ali al-Saqqaf, al-Ta'liq 'ala Risalatayn, Risalah at-Taqrib Quarterly, No. 17, 1418 The Prophetic Hadiths in Al-Khisal AH, p. 69.
Mohammad Javad Shomali [34]. Sahih al-Bukhari, vol. 14, p. 111, Dar Ihya' al- Turath, Beirut; Sahih al-Muslim, chapter 51, pp. 76- Al-Khisal (lit. traits of character) of Shaykh Saduq is 77; Musnad Ahmad ibn Hanbal, vol. 1, p. 26 & vol. one of the most valuable early sources of hadiths 2, pp. 31 & 131; Musnad Tiyalisi, hadith 403. (narrations) from Prophet Muhammad and his household. Shaykh Saduq, Muhammad b. Babawayh [35]. Al-Majmu', vol. 8, p. 274, chapter on manners al-Qummi (d.329/940), was an outstanding jurist and of pilgrimage. a prominent scholar of hadith. He was given the title ”Imad Al-Din” by Shaykh Tusi. [36]. Shaykh Khalil Ahmad Saharanpuri, 'Aqa'id Ahl In Al-Khisal, Shaykh Saduq has prepared a collection al-Sunnah wa al-Jama'ah fi radd al-Wahhabiyyah wa of traditions in an interesting way. The main themes al-Bid'ah, translated into Persian by 'Abd al-Rahman of the traditions are ethics, manners and good Sarbazi, pp. 82-88. characteristics. All the traditions are presented with a complete record of transmission. Furthermore, they [37]. Ibn 'Abd al-Wahhab, Risalah Kashf al- are divided into different groups according to Shubahat, cited in al-Rasul Yad'ukum, p. 295. numbers e.g. all the traditions related to the number one are gathered in one part then traditions related to
MIA 35 | P a g e June 6, 2011
Message of Thaqalayn
number two and so on. It starts with one and ends ﻻ ﺧﻴﺮ ﻓﻰ اﻟﻌﻴﺶ اﻻ ﻟﺮﺟﻠﻴﻦ: ﻋﺎﻟﻢ ﻣﻄﺎع، أو ﻣﺴﺘﻤﻊ واع with one million. Al-Khisal seems to be the first on record to be compiled with this style. Moreover, Al- There is no good in this life except for two kinds of Khisal is a great encyclopedia on Islamic knowledge men: a knowledgeable one who is obeyed and an and many authoritative works on Shi'ite traditions obedient student. [6] such as Bihar Al-Anwar have cited it as a reference. ► Seek refuge from two characteristics The following article is a collection of traditions from ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ أﻋﻮذ ﺑﺎﷲ ﻣﻦ ﮐﻔﺮ و اﻟﺪﻳﻦ، ﻗﻴﻞ ﻳﺎ رﺳﻮل اﷲ أﻳﻌﺪل -the Prophet, selected from Parts One to Twelve of Al Khisal. اﻟﺪﻳﻦ ﺑﺎﻟﮑﻔﺮ؟ ﻓﻘﺎل ﻧﻌﻢ Characteristics related to the Number One God's Prophet (S) said: “I seek refuge in God from ► Abandoning the present to attain the promised disbelief and debt.” He was told, “O Prophet of God! Is debt equal to disbelief?” He replied: “Yes”. [7] ﻃﻮﺑﻰ ﻟﻤﻦ ﺗﺮک ﺷﻬﻮة ﺣﺎﺿﺮة ﻟﻤﻮﻋﻮد ﻟﻢ ﻳﺮه ► Whoever possesses two characteristics is a true Blessed be the one who abandons a current tangible believer desire to attain an unseen promised reward.[1] ﻣﻦ واﺳﻰ اﻟﻔﻘﻴﺮ و اﻧﺼﻒ اﻟﻨﺎس ﻣﻦ ﻧﻔﺴﻪ ﻓﺬﻟﮏ ﻣﻮﻣﻦ ﺣﻘﺎ ► A believer's honor is in one practice and his glory is in one characteristic Whoever is sympathetic with the poor and treats the people fairly is a true believer.[8] It is reported from Prophet Muhammad (S) that the Gabriel went to him and said: ► Saying what is right under two conditions
.ﻣﺎ اﻧﻔﻖ ﻣﺆﻣﻦ ﻣﻦ ﻧﻔﻘﺔ ﻫﻰ اﺣﺐ اﻟﻰ اﷲ ﻋﺰ و ﺟﻞ ﻣﻦ اﻟﻘﻮل اﻟﺤﻖ ﻓﻰ اﻟﺮﺿﺎ و اﻟﻐﻀﺐ ﺟﺎء ﺟﺒﺮﺋﻴﻞ ﻋﻠﻴﻪ اﻟﺴﻼم إﻟﻰ اﻟﻨﺒﻰ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ﻓﻘﺎل: “ﻳﺎ ﻣﺤﻤﺪ ﻋﺶ ﻣﺎ ﺷﺖ ,Nothing that a believer does is more loved by God ﻓﺎﻧﮏ ﻣﻴﺖ و اﺣﺒﺐ ﻣﺎ ﺷﺖ ﻓﺎﻧﮏ ﻣﻔﺎرﻗﻪ و اﻋﻤﻞ ﻣﺎ ﺷﺖ ﻓﺎﻧﮏ ﻣﺠﺰی ﺑﻪ و اﻋﻠﻢ ان the Honourable and Exalted, than saying what is right ”.اﻟﺸﺮف اﻟﺮﺟﻞ ﻗﻴﺎﻣﻪ ﺑﺎﻟﻴﻞ و ﻋﺰه اﺳﺘﻐﻨﺎؤه ﻋﻦ اﻟﻨﺎس whether he is pleased or angry.[9] O Muhammad! Live for as long as you want. You will finally die. Love whatever you want. You will ► Two characteristics loved by God in the finally be separated from it. Do whatever you want. Heavens and by the people on Earth You will finally be rewarded for it. Know that a ﻗﺎل رﺟﻞ ﻟﻠﻨﺒﻰ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ: “ﻳﺎ رﺳﻮل اﷲ ﻋﻠﻤﻨﻰ ﺷﻴﺌﺎ إذا أﻧﺎ ﻓﻌﻠﺘﻪ أﺣﺒﻨﻰ اﷲ man's honour is in his staying up at night and his ﻣﻦ اﻟﺴﻤﺎء و أﺣﺒﻨﻰ اﻟﻨﺎس ﻣﻦ اﻻرض” ﻓﻘﺎل ﻟﻪ: “ارﻏﺐ ﻓﻴﻤﺎ ﻋﻨﺪ اﷲ ﻋﺰ و ﺟﻞ ﻳﺤﺒﮏ [dignity is in his independence from people. [2 ”.اﷲ و ازﻫﺪ ﻓﻴﻤﺎ ﻋﻨﺪ اﻟﻨﺎس ﻳﺤﺒﮏ اﻟﻨﺎس A characteristic that constitutes half of the ► religion A man asked the Prophet (S): “O Prophet of God! Please let me know something which I can do to be ﺣﺴﻦ اﻟﺨﻠﻖ ﻧﺼﻒ اﻟﺪﻳﻦ loved by God in the Heavens and by the people on Being good-tempered constitutes half of the Earth.” The Prophet (S) told him: “Be inclined to religion.[3] what belongs to God to be loved by God, the Honourable and Exalted, and abstain from what ► A characteristic that is the best thing given to a belongs to people to be loved by people.” [10] Muslim ► Jealousy is not proper except in two circumstances ﻗﻴﻞ ﻟﺮﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ: “ﻣﺎ اﻓﻀﻞ ﻣﺎ اﻋﻄﻰ اﻟﻤﺮء اﻟﻤﺴﻠﻢ؟” ﻗﺎل: “اﻟﺨﻠﻖ .”اﻟﺤﺴﻦ ﻻ ﺣﺴﺪ اﻻ ﻓﻰ اﺛﻨﺘﻴﻦ رﺟﻞ آﺗﺎه اﷲ ﻣﺎﻻ ﻓﻬﻮ ﻳﻨﻔﻖ ﻣﻨﻪ آﻧﺎء اﻟﻠﻴﻞ وآﻧﺎء اﻟﻨﻬﺎر و رﺟﻞ آﺗﺎه God's Prophet was asked: “What is the best thing اﷲ اﻟﻘﺮآن ﻓﻬﻮ ﻳﻘﻮم ﺑﻪ آﻧﺎء اﻟﻠﻴﻞ و آﻧﺎء اﻟﻨﻬﺎر [given to a Muslim?” He replied: “A good temper”.[4 It is not proper to be jealous except in two Characteristics related to the Number Two circumstances. The first case is to be jealous of a man ► Two blessings which are normally taken for to whom God has granted things and he gives some granted of them in charity day and night. The second case is to be jealous of a man to whom God has granted the Qur'an and he recites it during the day and the ﻧﻌﻤﺘﺎن ﻣﮑﻔﻮرﺗﺎن: اﻻﻣﻦ واﻟﻌﺎﻓﻴﺔ night.[11] Two blessings are taken for granted, security and health. [5] ► Two fears and two securities ► There is no good in this life except for two kinds of men
MIA 36 | P a g e June 6, 2011
Message of Thaqalayn
► Having three characteristics is enough for one ﻗﺎل اﷲ ﺗﺒﺎرک و ﺗﻌﺎﻟﻰ و ﻋﺰﺗﻰ و ﺟﻼﻟﻰ ﻻ أﺟﻤﻊ ﻋﻠﻰ ﻋﺒﺪی ﺧﻮﻓﻴﻦ و ﻻ أﺟﻤﻊ ﻟﻪ to be bad .أﻣﻨﻴﻦ، ﻓﺎذا أﻣﻨﻨﻰ ﻓﻰ اﻟﺪﻧﻴﺎ أﺧﻔﺘﻪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ و إذا ﺧﺎﻓﻨﻰ ﻓﻰ اﻟﺪﻧﻴﺎ آﻣﻨﺘﻪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ إن أﺳﺮع اﻟﺨﻴﺮ ﺛﻮاﺑﺎ اﻟﺒﺮ و إن أﺳﺮع اﻟﺸﺮ ﻋﻘﺎﺑﺎ اﻟﺒﻐﻰ و ﮐﻔﻰ ﺑﺎﻟﻤﺮء ﻋﻴﺒﺎ أن ﻳﻨﻈﺮ ﻣﻦ God's Prophet (S) said: “God the Blessed and the اﻟﻨﺎس إﻟﻰ ﻣﺎ ﻳﻌﻤﻰ ﻋﻨﻪ ﻣﻦ ﻧﻔﺴﻪ و ﻳﻌﺒﺮ اﻟﻨﺎس ﺑﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺗﺮﮐﻪ و ﻳﺆذی ﺟﻠﻴﺴﻪ ﺑﻤﺎ ﻻ Sublime swore by his Honour and Grandeur that He would not give His servants two fears and two .ﻳﻌﻨﻴﻪ securities. If a person is not afraid of Me in this world, I will scare him on the Day of Resurrection Indeed the reward of doing good to others will arrive and if he is afraid of Me in this world, I will make much faster than any good deeds, the punishment for him secure on the Day of Resurrection.”[12] doing wrong to others will arrive much faster than any evil deeds. Having three characteristics is enough ► Two things improve this nation and two for one to be considered imperfect: paying attention destroy it to other people's faults while ignoring your own; admonishing others against evil deeds without being .إن ﺻﻼح أول ﻫﺬه اﻻﻣﺔ ﺑﺎﻟﺰﻫﺪ واﻟﻴﻘﻴﻦ وﻫﻼک آﺧﺮﻫﺎ ﺑﺎﻟﺸﺢ و اﻻﻣﻞ able to abandon them yourself and hurting your The two things that made early generation(s) of this companion for nothing.[16] nation happy are abstinence and certitude, and the ► Three characteristics without which you are two things that would destroy the ending not from God or the Prophet generation(s) of this nation are stinginess and having high aspirations.[13] ﺛﻼث ﻟﻢ ﺗﮑﻦ ﻓﻴﻪ ﻓﻠﻴﺲ ﻣﻨﻰ و ﻻ ﻣﻦ اﷲ ﻋﺰ و ﺟﻞ” ﻗﻴﻞ: “ﻳﺎ رﺳﻮل اﷲ و ﻣﺎ ﻫﻦ؟” “ Characteristics related to the Number Three ﻗﺎل: “ﺣﻠﻢ ﻳﺮد ﺑﻪ ﺟﻬﻞ اﻟﺠﺎﻫﻞ و ﺣﺴﻦ ﺧﻠﻖ ﻳﻌﻴﺶ ﺑﻪ ﻓﻰ اﻟﻨﺎس و ورع ﻳﺤﺠﺰه ﻋﻦ ► Three characteristics, each of which would ”.ﻣﻌﺎﺻﻰ اﷲ ﻋﺰ وﺟﻞ cause one to be under the Shade of God's Throne God's Prophet (S) said: “There are three characteristics which if not possessed then one is ﺛﻼث ﺧﺼﺎل ﻣﻦ ﮐﻦ ﻓﻴﻪ أو واﺣﺪة ﻣﻨﻬﻦ ﮐﺎن ﻓﻰ ﻇﻞ ﻋﺮش اﷲ ﻋﺰ و ﺟﻞ {ﻳﻮم اﻟﻘﻴﺎﻣﺔ} neither from me nor from God, the Honourable and ﻳﻮم ﻻ ﻇﻞ اﻻ ﻇﻠﻪ: رﺟﻞ أﻋﻄﻰ اﻟﻨﺎس ﻣﺎ ﺳﺎﺋﻠﻬﻢ ﻟﻬﺎ و رﺟﻞ ﻟﻢ ﻳﻘﺪم رﺟﻼ و ﻟﻢ ﻳﺆﺧﺮ Exalted.” The Prophet (S) was asked: “O Prophet of :God! What are they?” The Prophet (S) replied اﺧﺮی ﺣﺘﻰ ﻳﻌﻠﻢ أن ذﻟﮏ ﷲ ﻓﻴﻪ رﺿﻰ أو ﺳﺨﻂ و رﺟﻞ ﻟﻢ ﻳﻌﺐ أﺧﺎه اﻟﻤﺴﻠﻢ ﺑﻌﻴﺐ ﺣﺘﻰ “Patience by which you forgive the ignorance of those who are ignorant, being good-tempered with ﻳﻨﻔﻰ ذﻟﮏ اﻟﻌﻴﺐ ﻣﻦ ﻧﻔﺴﻪ ﻓﺎﻧﻪ ﻻ ﻳﻨﻔﻰ ﻣﻨﻬﺎ ﻋﻴﺒﺎ إﻻ ﺑﺪا ﻟﻪ ﻋﻴﺐ و ﮐﻔﻰ ﺑﺎﻟﻤﺮء ﺷﻐﻼ people and piety which restrains you from rebelling ﺑﻨﻔﺴﻪ ﻋﻦ اﻟﻨﺎس against God, the Honourable and Exalted.” [17] There are three qualities having each of which would cause one to be under the Shade of God, the ► Three things to respect and safeguard for Honourable and Exalted, (on the Resurrection day) God's sake on the day in which there is no shade but God's إن اﷲ ﺣﺮﻣﺎت ﺛﻼث ﻣﻦ ﺣﻔﻈﻬﻦ ﺣﻔﻆ اﷲ ﻟﻪ أﻣﺮ دﻳﻨﻪ و دﻧﻴﺎه و ﻣﻦ ﻟﻢ ﻳﺤﻔﻈﻬﻦ ﻟﻢ ﻳﺤﻔﻆ Shade. The first characteristic is to grant people what you expect of them. The second characteristic is to .اﷲ ﻟﻪ ﺷﻴﺌﺎ: ﺣﺮﻣﺔ اﻻﺳﻼم و ﺣﺮﻣﺘﻰ و ﺣﺮﻣﺔ ﻋﺘﺮﺗﻰ only do what pleases God, and not do what would provoke God's Wrath. The third characteristic is not There are three things to respect so that God will to express the faults of one's Muslim brothers in their protect your faith and your worldly affairs. And if absence, unless one first removes such faults from you disrespect them, God will not protect anything himself. It is better to attend to the improvement of for you. These three things to respect are Islam, me one's own faults than to seek out other people's faults. and my 'Itrat (household).[18] [14] ► Reality of one's faith can be proved by having ► Whoever possesses three characteristics has three characteristics perfect faith ﻗﺎل أﺑﻰ ﺟﻌﻔﺮ ﻋﻠﻴﻪ اﻟﺴﻼم: “ﺑﻴﻨﺎ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ذات ﻳﻮم ﻓﻰ ﺑﻌﺾ ﺛﻼث ﺧﺼﺎل ﻣﻦ ﮐﻦ ﻓﻴﻪ اﺳﺘﮑﻤﻞ ﺧﺼﺎل اﻻﻳﻤﺎن: اﻟﺬی إذا رﺿﻰ ﻟﻢ ﻳﺪﺧﻠﻪ رﺿﺎه ﻓﻰ أﺳﻔﺎره إذ ﻟﻘﻴﻪ رﮐﺐ ﻓﻘﺎﻟﻮا: اﻟﺴﻼم ﻋﻠﻴﮏ ﻳﺎ رﺳﻮل اﷲ ﻓﺎﻟﺘﻔﺖ إﻟﻴﻬﻢ ﻓﻘﺎل: ﻣﺎ أﻧﺘﻢ؟ .إﺛﻢ و ﻻ ﺑﺎﻃﻞ و إذا ﻏﻀﺐ ﻟﻢ ﻳﺨﺮﺟﻪ اﻟﻐﻀﺐ ﻣﻦ اﻟﺤﻖ وإذا ﻗﺪر ﻟﻢ ﻳﺘﻌﺎط ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻗﺎﻟﻮا: ﻣﺆﻣﻨﻮن، ﻗﺎل: ﻓﻤﺎ ﺣﻘﻴﻘﺔ اﻳﻤﺎﻧﮑﻢ؟ ﻗﺎﻟﻮا: اﻟﺮﺿﺎ ﺑﻘﻀﺎء اﷲ و اﻟﺘﺴﻠﻴﻢ ﻻﻣﺮ اﷲ و There are three characteristic which if possessed اﻟﺘﻔﻮﻳﺾ إﻟﻰ اﷲ، ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ: ﻋﻠﻤﺎء ﺣﮑﻤﺎء ﮐﺎدوا أن ﻳﮑﻮﻧﻮا would perfect one's faith. When one is pleased, his ﻣﻦ اﻟﺤﮑﻤﺔ أﻧﺒﻴﺎء، ﻓﺎن ﮐﻨﺘﻢ ﺻﺎدﻗﻴﻦ ﻓﻼ ﺗﺒﻨﻮا ﻣﺎ ﻻ ﺗﺴﮑﻨﻮن و ﻻ ﺗﺠﻤﻌﻮا ﻣﺎ ﻻ ﺗﺎﮐﻠﻮن pleasure does not lead him into sin and wrongful deeds; when one is angered, his anger does not lead ”واﺗﻘﻮا اﷲ اﻟﺬی إﻟﻴﻪ ﺗﺮﺟﻌﻮن him away from what is right; and when one is in power, his power does not lead him to acquire what Abu Ja'far Al-Baqir said: “God's Apostle (S) does not rightfully belong to him. [15] encountered a group of riders during one of his
MIA 37 | P a g e June 6, 2011
Message of Thaqalayn
journeys. They greeted him and he asked them who O Ali! The following are among the signs of misery: they were. They said they were believers. The solidity of the eye (inability to cry), hard-heartedness, Apostle (S) asked them about the proof of the reality being too ambitious and love for a very long life.[24] of their faith. They replied 'Contentment with what ► One cannot move on the Resurrection Day until God has destined, entrusting ourselves to God, and asked about four things submitting to God's orders.' Then God's Apostle (S) said, 'These are wise and knowledgeable people with ﻻ ﺗﺰول ﻗﺪﻣﺎ ﻋﺒﺪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺣﺘﻰ ﻳﺴﺄل ﻋﻦ أرﺑﻊ، ﻋﻦ ﻋﻤﺮه ﻓﻴﻤﺎ أﻓﻨﺎه و{ﻋﻦ} ﺷﺒﺎﺑﻪ such a high rank, near that of the Prophets.' Then he .ﻓﻴﻤﺎ أﺑﻼه وﻋﻦ اﻟﻤﺎ ل ﻣﻦ أﻳﻦ اﮐﺘﺴﺒﻪ و ﻓﻴﻤﺎ أﻧﻔﻘﻪ وﻋﻦ ﺣﺒﻨﺎ أﻫﻞ اﻟﺒﻴﺖ faced them and said, 'If you are truthful, do not build what you shall not reside in, do not collect what you shall not eat and fear God to whom you shall return.'” A servant of God will be asked about four (things) on [19] the Resurrection Day before he can move: how he spent his lifetime, what he used his youth for, how he ► Faith consists of three things earned his income and how he spent it and about his love for us, the members of the Holy Household.[25] اﻻﻳﻤﺎن ﻣﻌﺮﻓﺔ ﺑﺎﻟﻘﻠﺐ و إﻗﺮار ﺑﺎﻟﻠﺴﺎن و ﻋﻤﻞ ﺑﺎﻻرﮐﺎن ► Four characteristics of a hypocrite Faith consists of whole-hearted acceptance, verbal أرﺑﻊ ﻣﻦ ﮐﻦ ﻓﻴﻪ ﻓﻬﻮ ﻣﻨﺎﻓﻖ وإن ﮐﺎﻧﺖ ﻓﻴﻪ واﺣﺪة ﻣﻨﻬﻦ ﮐﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ اﻟﻨﻔﺎق ﺣﺘﻰ [expression and acting accordingly.[20 .ﻳﺪﻋﻬﺎ: ﻣﻦ إذا ﺣﺪث ﮐﺬب وإذا وﻋﺪ أﺧﻠﻒ وإذا ﻋﺎﻫﺪ ﻏﺪر وإذا ﺧﺎﺻﻢ ﻓﺠﺮ It is not allowed for one not to be on speaking ► terms with one's Muslim brother for more than Whoever possesses four characteristics is a hypocrite. three days Even if one has only one of these characteristics he is a hypocrite, unless he gives up that characteristic. ﻻ ﻳﺤﻞ ﻟﻠﻤﺴﻠﻢ أن ﻳﻬﺠﺮ أﺧﺎه ﻓﻮق ﺛﻼث One who lies when he talks, one who breaks his It is not allowed for one not to be on speaking terms promise, one who breaks his pledges and one who with one's Muslim brother for more than three cheats when he fights. [26] days.[21] Characteristics related to the Number Five Characteristics related to the Number Four ► A businessman must avoid five things ► Four characteristics that can make one stay in ﻣﻦ ﺑﺎع واﺷﺘﺮی ﻓﻠﻴﺠﺘﻨﺐ ﺧﻤﺲ ﺧﺼﺎل وإﻻ ﻓﻼ ﻳﺒﻴﻌﻦ وﻻ ﻳﺸﺘﺮﻳﻦ: اﻟﺮﺑﺎ واﻟﺤﻠﻒ God's light وﮐﺘﻤﺎن اﻟﻌﻴﺐ واﻟﻤﺪح إذا ﺑﺎع و اﻟﺬم إذا اﺷﺘﺮی أرﺑﻊ ﻣﻦ ﮐﻦ ﻓﻴﻪ ﮐﺎن ﻓﻰ ﻧﻮر اﷲ اﻻﻋﻈﻢ: ﻣﻦ ﮐﺎﻧﺖ ﻋﺼﻤﺔ أﻣﺮه ﺷﻬﺎدة أن ﻻ إﻟﻪ إﻻ اﷲ Whoever engages in buying and selling should avoid وأﻧﻰ رﺳﻮل اﷲ وﻣﻦ إذا إﺻﺎﺑﺘﻪ ﻣﺼﻴﺒﺔ ﻗﺎل: إﻧﺎ ﷲ و إﻧﺎ إﻟﻴﻪ راﺟﻌﻮن و ﻣﻦ إذا أﺻﺎب ﺧﻴﺮا the following five things; otherwise he must not do any business. They are as follows: usury, swearing at .ﻗﺎل: اﻟﺤﻤﺪ ﷲ رب اﻟﻌﺎﻟﻤﻴﻦ و ﻣﻦ إذا أﺻﺎب ﺧﻄﻴﺌﺔ ﻗﺎل: أﺳﺘﻐﻔﺮ اﷲ وأﺗﻮب إﻟﻴﻪ something or someone, covering up the defects of his God's Prophet (S) said: “Whoever has the following goods, praising goods while selling them and finding four characteristics is in the Greatest Light of God: 1- faults (undervaluing) with goods while buying Witnessing to God's Unity and my Prophethood them.[27] prevents him from committing sins 2- Saying 'from God we are and to Him we return' in times of ► Requirements of knowledge calamity 3- Saying 'praise be to the Lord of the two ﺟﺎء رﺟﻞ إﻟﻰ اﻟﻨﺒﻰ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ﻓﻘﺎل: “ﻳﺎ رﺳﻮل اﷲ ﻣﺎ اﻟﻌﻠﻢ؟” ﻗﺎل: worlds' when he receives some blessings 4- Saying 'I ask for forgiveness from Allah and repent to him' “اﻻﻧﺼﺎت”، ﻗﺎل: “ﺛﻢ ﻣﻪ؟” ﻗﺎل: “اﻻﺳﺘﻤﺎع ﻟﻪ”، ﻗﺎل: “ﺛﻢ ﻣﻪ؟” ﻗﺎل: “اﻟﺤﻔﻆ [whenever he commits a sin.” [22 ” ﻟﻪ”، ﻗﺎل: “ﺛﻢ ﻣﻪ؟” ﻗﺎل: “اﻟﻌﻤﻞ ﺑﻪ”، ﻗﺎل: “ﺛﻢ ﻣﻪ؟” ﻗﺎل: “ﺛﻢ ﻧﺸﺮه Four things that the nation should always do ► A man asked the Prophet (S): “O Prophet of God! What is (the requirement of) knowledge?” The ﻳﻠﺰم اﻟﺤﻖ ﻻﻣﺘﻰ ﻓﻰ أرﺑﻊ: ﻳﺤﺒﻮن اﻟﺘﺎﺋﺐ وﻳﺮﺣﻤﻮن اﻟﻀﻌﻴﻒ و ﻳﻌﻴﻨﻮن اﻟﻤﺤﺴﻦ و Prophet (S) replied: “Silence.” The man asked: ﻳﺴﺘﻐﻔﺮون ﻟﻠﻤﺬﻧﺐ “What is next?” The Prophet (S) replied: “Listening My nation should always do the following four to knowledge (i.e. those who are knowledgeable).” things: 1- They should love those who repent. 2- The man asked: “And what is next?” The Prophet (S) They should be sympathetic with the weak. 3- They replied: “Remembering it.” The man asked: “And should help good-doers. 4- They should ask for what is next?” The Prophet (S) replied: “Acting upon forgiveness for sinners.[23] it.” The man asked: “And what is next?” The Prophet (S) said: “Spreading and sharing it with others.” [28] ► Four signs of misery ► The best of people are those who do five deeds .ﻳﺎ ﻋﻠﻰ أرﺑﻊ ﺧﺼﺎل ﻣﻦ اﻟﺸﻘﺎء: ﺟﻤﻮد اﻟﻌﻴﻦ و ﻗﺴﺎوة اﻟﻘﻠﺐ و ﺑﻌﺪ اﻻﻣﻞ و ﺣﺐ اﻟﺒﻘﺎء
MIA 38 | P a g e June 6, 2011
Message of Thaqalayn
should give it water whenever it passes by water. He ﺳﺌﻞ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ﻋﻦ ﺧﻴﺎر اﻟﻌﺒﺎد، ﻓﻘﺎل: “اﻟﺬﻳﻦ إذا أﺣﺴﻨﻮا اﺳﺘﺒﺸﺮوا should not hit it on the face, since it glorifies God with its face. He should not ride on its back, unless it ”وإذا أﺳﺎؤوا اﺳﺘﻐﻔﺮوا وإذا اﻋﻄﻮا ﺷﮑﺮوا وإذا اﺑﺘﻠﻮا ﺻﺒﺮوا وإذا ﻏﻀﺒﻮا ﻏﻔﺮوا is in the way of God. He should not overload it The Prophet of God (S) was asked about the best of beyond its capability. He should not force it to walk people. He replied: “They are the ones who rejoice more than it can.[33] when they do good and repent when they do evil. They thank you when you do something good for ► There are six who are damned them and persevere in the face of calamites. They ﺳﺘﺔ ﻟﻌﻨﻬﻢ اﷲ وﮐﻞ ﻧﺒﻰ ﻣﺠﺎب: اﻟﺰاﻳﺪ ﻓﻰ ﮐﺘﺎب اﷲ واﻟﻤﮑﺬب ﺑﻘﺪر اﷲ واﻟﺘﺎرک [forgive (others) when they get angry.” [29 ﻟﺴﻨﺘﻰ واﻟﻤﺴﺘﺤﻞ ﻣﻦ ﻋﺘﺮﺗﻰ ﻣﺎ ﺣﺮم اﷲ و اﻟﻤﺘﺴﻠﻂ ﺑﺎﻟﺠﺒﺮوت ﻟﻴﺬل ﻣﻦ أﻋﺰه اﷲ و ﻳﻌﺰ Characteristics related to the Number Six .ﻣﻦ أذﻟﻪ اﷲ واﻟﻤﺴﺘﺄﺛﺮ ﺑﻔﻰء اﻟﻤﺴﻠﻤﻴﻦ اﻟﻤﺴﺘﺤﻞ ﻟﻪ If you do six things, you would be admitted to ► Paradise There are six groups of people who are damned by God and all the Prophets (whose calls are accepted): ﺗﻘﺒﻠﻮا ﻟﻰ ﺑﺴﺖ أﺗﻘﺒﻞ ﻟﮑﻢ ﺑﺎﻟﺠﻨﺔ: إذا ﺣﺪﺛﺘﻢ ﻓﻼ ﺗﮑﺬﺑﻮا وإذا وﻋﺪﺗﻢ ﻓﻼ ﺗﺨﻠﻔﻮا وإذا Those who add to any divine book, those who deny the divine decree, those who abandon my Sunnah .اﺋﺘﻤﻨﺘﻢ ﻓﻼ ﺗﺨﻮﻧﻮا وﻏﻀﻮا أﺑﺼﺎرﮐﻢ و اﺣﻔﻈﻮا ﻓﺮوﺟﮑﻢ و ﮐﻔﻮا أﻳﺪﻳﮑﻢ وأﻟﺴﻨﺘﮑﻢ (Traditions), those who allow what God has Promise me that you will do the following six things forbidden regarding my Itrat, those who take power and then I will promise you that you will go to by force to debase those whom God has honoured Paradise. Do not lie when you quote something. and honour those whom God has debased, those who Never break your promise. Return what you are misappropriate public money that belong to all entrusted with. Do not look at what is forbidden to Muslims.[34] see. Guard your modesty. Do not bother people physically or verbally.[30] Characteristics related to the Number Seven ► Six forms of chivalry ► Blessed be those who believe without having seen the Prophet ﺳﺖ ﻣﻦ اﻟﻤﺮوءة: ﺛﻼث ﻣﻨﻬﺎ ﻓﻰ اﻟﺤﻀﺮ وﺛﻼث ﻣﻨﻬﺎ ﻓﻰ اﻟﺴﻔﺮ، ﻓﺄﻣﺎ اﻟﺘﻰ ﻓﻰ اﻟﺤﻀﺮ: .ﻃﻮﺑﻰ ﻟﻤﻦ رآﻧﻰ و آﻣﻦ ﺑﻰ، ﺛﻢ ﻃﻮﺑﻰ ﻳﻘﻮﻟﻬﺎ ﺳﺒﻌﺎ ﻟﻤﻦ ﻟﻢ ﻳﺮﻧﻰ و آﻣﻦ ﺑﻰ ﻓﺘﻼوة ﮐﺘﺎب اﷲ ﻋﺰ و ﺟﻞ و ﻋﻤﺎرة ﻣﺴﺎﺟﺪ اﷲ واﺗﺨﺎذ اﻻﺧﻮان ﻓﻰ اﷲ ﻋﺰ و ﺟﻞ وأﻣﺎ “Blessed be those who meet me and believe.” Then ”اﻟﺘﻰ ﻓﻰ اﻟﺴﻔﺮ: ﻓﺒﺬل اﻟﺰاد وﺣﺴﻦ اﻟﺨﻠﻖ واﻟﻤﺰاح ﻓﻰ ﻏﻴﺮ اﻟﻤﻌﺎﺻﻰ the Prophet added: “Blessed be those who believe in There are six forms of chivalry. Three of them are for me without having seen me.” He then repeated it when you are at home and three others are for when seven times.[35] you are travelling. The three for when you are at ► Seven people who will be in the shade of God's home are: reciting the book of God the Honourable Throne on Resurrection Day and Exalted, developing and promoting God's Mosques and making friends for the sake of God, the ﺳﺒﻌﺔ ﻓﻰ ﻇﻞ ﻋﺮش اﷲ ﻋﺰ و ﺟﻞ ﻳﻮم ﻻ ﻇﻞ إﻻ ﻇﻠﻪ: إﻣﺎم ﻋﺎدل و ﺷﺎب ﻧﺸﺄ ﻓﻰ ﻋﺒﺎدة اﷲ Honourable and Exalted. The three for when you are ﻋﺰ وﺟﻞ ورﺟﻞ ﺗﺼﺪق ﺑﻴﻤﻴﻨﻪ ﻓﺄﺧﻔﺎه ﻋﻦ ﺷﻤﺎﻟﻪ و رﺟﻞ ذﮐﺮ اﷲ ﻋﺰ و ﺟﻞ ﺧﺎﻟﻴﺎ travelling are: to give to others from your own travel provisions, being good-tempered and joking ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎه ﻣﻦ ﺧﺸﻴﺔ اﷲ ﻋﺰ و ﺟﻞ و رﺟﻞ ﻟﻘﻰ أﺧﺎه اﻟﻤﺆﻣﻦ ﻓﻘﺎل: إﻧﻰ ﻻﺣﺒﮏ ﻓﻰ regarding things other than acts of disobedience.[31] اﷲ ﻋﺰ و ﺟﻞ و رﺟﻞ ﺧﺮج ﻣﻦ اﻟﻤﺴﺠﺪ وﻓﻰ ﻧﻴﺘﻪ أن ﻳﺮﺟﻊ إﻟﻴﻪ و رﺟﻞ دﻋﺘﻪ اﻣﺮأة ذات ► Seek refuge from six characteristics .ﺟﻤﺎل إﻟﻰ ﻧﻔﺴﻬﺎ ﻓﻘﺎل: إﻧﻰ أﺧﺎف اﷲ رب اﻟﻌﺎﻟﻤﻴﻦ ﮐﺎن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ﻳﺘﻌﻮذ ﻓﻰ ﮐﻞ ﻳﻮم ﻣﻦ ﺳﺖ {ﺧﺼﺎل} ﻣﻦ اﻟﺸﮏ و Seven people will be in the Shade of God, the Honourable and Exalted 's Throne on the day in .اﻟﺸﺮک واﻟﺤﻤﻴﺔ واﻟﻐﻀﺐ واﻟﺒﻐﻰ واﻟﺤﺴﺪ which there is no shade except for His Shade: just God's Prophet (S) used to seek refuge from six leaders, young people who have grown up in the characteristics every day: doubt, associating partners worship of God, men who give charity in private with God, bias, anger, injustice and jealousy.[32] such that even their left hands do not realize what ► Six rights of a quadruped incumbent upon its they gave with their right hands (stressing the fact owner that they give charity in such a way that no one else sees it), men who remember God, the Honorable and Exalted when they are alone and cry due to fear of ﻟﻠﺪاﺑﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺳﺖ ﺧﺼﺎل: ﻳﺒﺪأ ﺑﻌﻠﻔﻬﺎ إذا ﻧﺰل وﻳﻌﺮض ﻋﻠﻴﻬﺎ اﻟﻤﺎء إذا ﻣﺮ ﺑﻪ وﻻ God, the Honourable and Exalted, men who upon seeing their believing brethren say, 'I like you for the ﻳﻀﺮب وﺟﻬﻬﺎ ﻓﺈﻧﻬﺎ ﺗﺴﺒﺢ ﺑﺤﻤﺪ رﺑﻬﺎ وﻻ ﻳﻘﻒ ﻋﻠﻰ ﻇﻬﺮﻫﺎ إﻻ ﻓﻰ ﺳﺒﻴﻞ اﷲ ﻋﺰ و ﺟﻞ sake of God, the Honorable and Exalted ', men who .وﻻ ﻳﺤﻤﻠﻬﺎ ﻓﻮق ﻃﺎﻗﺘﻬﺎ وﻻ ﻳﮑﻠﻔﻬﺎ ﻣﻦ اﻟﻤﺸﻰ إﻻ ﻣﺎ ﺗﻄﻴﻖ intend to return to the Mosque whenever they leave A quadruped has six rights incumbent upon its it, men who when enticed by a beautiful woman do owner. When he stops, he should feed it first. He
MIA 39 | P a g e June 6, 2011
Message of Thaqalayn
not accept her invitation and say that they fear the trees, reduce the amount of water flowing in their Lord of all the worlds.” [36] streams, withhold rain from them and wicked ones will prevail over them.[39] ► God's Prophet (S) gave Abu Dharr seven pieces of advice ► Love for the Prophet and his Household (pbut) is beneficial on seven occasions ﻗﺎل أﺑﻰ ذر رﺣﻤﺔ اﷲ ﻋﻠﻴﻪ ﻗﺎل: “أوﺻﺎﻧﻰ رﺳﻮل اﷲ ﺑﺴﺒﻊ أوﺻﺎﻧﻰ أن أﻧﻈﺮ إﻟﻰ ﻣﻦ ﻫﻮ ﺣﺒﻲ وﺣﺐ أﻫﻞ ﺑﻴﺘﻲ ﻧﺎﻓﻊ ﻓﻲ ﺳﺒﻌﺔ ﻣﻮاﻃﻦ، أﻫﻮاﻟﻬﻦ ﻋﻈﻴﻤﺔ: ﻋﻨﺪ اﻟﻮﻓﺎة وﻓﻲ اﻟﻘﺒﺮ دوﻧﻰ و ﻻ أﻧﻈﺮ اﻟﻰ ﻣﻦ ﻫﻮ ﻓﻮﻗﻰ وأوﺻﺎﻧﻰ ﺑﺤﺐ اﻟﻤﺴﺎﮐﻴﻦ و اﻟﺪﻧﻮ ﻣﻨﻬﻢ وأوﺻﺎﻧﻰ أن .وﻋﻨﺪ اﻟﻨﺸﻮر وﻋﻨﺪ اﻟﻜﺘﺎب وﻋﻨﺪ اﻟﺤﺴﺎب وﻋﻨﺪ اﻟﻤﻴﺰان وﻋﻨﺪ اﻟﺼﺮاط أﻗﻮل اﻟﺤﻖ و إن ﮐﺎن ﻣﺮا وأوﺻﺎﻧﻰ أن أﺻﻞ رﺣﻤﻰ وإن أدﺑﺮت و أوﺻﺎﻧﻰ أن ﻻ أﺧﺎف ﻓﻰ Love for me and my Household would be beneficial اﷲ ﻟﻮﻣﺔ ﻻﺋﻢ وأوﺻﺎﻧﻰ أن أﺳﺘﮑﺜﺮ ﻣﻦ ﻗﻮل “ﻻ ﺣﻮل و ﻻ ﻗﻮة إﻻ ﺑﺎﷲ {اﻟﻌﻠﻰ اﻟﻌﻈﻴﻢ}” on seven occasions: at the time of death, in the grave, at the time of Resurrection, at the time of receiving ”ﻓﺎﻧﻬﺎ ﻣﻦ ﮐﻨﻮز اﻟﺠﻨﺔ one's record of deeds, at the time of reckoning, at the Abu Dharr said: “God's Prophet (S) gave me seven time of examining good and bad deeds and at the pieces of advice. He advised me to always consider time of crossing the Bridge.[40] the situation of people who are in a worse position (less affluent) than I am. The Prophet (S) advised me Characteristics related to the Number Eight never to consider the situation of those who are in a ► A believer should have eight characteristics better position (more affluent) than I am. The Prophet (S) advised me to like the poor and associate with ﻗﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وآﻟﻪ ﻓﻲ وﺻﻴﺘﻪ ﻟﻌﻠﻰ ﻋﻠﻴﻪ اﻟﺴﻼم: “ﻳﺎ ﻋﻠﻲ ﻳﻨﺒﻐﻲ أن ﻳﻜﻮن ﻓﻲ them. The Prophet (S) advised me to tell the truth اﻟﻤﺆﻣﻦ ﺛﻤﺎن ﺧﺼﺎل: وﻗﺎرﻋﻨﺪ اﻟﻬﺰاﻫﺰ و ﺻﺒﺮ ﻋﻨﺪ اﻟﺒﻼء و ﺷﻜﺮ ﻋﻨﺪ اﻟﺮﺧﺎء و ﻗﻨﻮع ﺑﻤﺎ (even though it may be unpleasant. The Prophet (S advised me to visit my relatives, even if they have cut . رزﻗﻪ اﷲ ﻻ ﻳﻈﻠﻢ اﻻﻋﺪاء وﻻ ﻳﺘﺤﺎﻣﻞ ﻟﻼﺻﺪﻗﺎء و ﺑﺪﻧﻪ ﻣﻨﻪ ﻓﻲ ﺗﻌﺐ و اﻟﻨﺎس ﻣﻨﻪ ﻓﻲ راﺣﻪ off relations with me. The Prophet (S) advised me not to fear the blame of those who blame me for the sake God's Prophet (S) told Ali b. Abi Talib (A): “O Ali! of God. The Prophet (S) advised me to often say A believer should have eight characteristics: 1- He 'There is neither any power nor any strength except should maintain his dignity when calamities befall with God, the Sublime, the Great' as it is one of the him. 2- He should be patient when he is in trouble. 3- treasures of Paradise.” [37] He should be grateful when he has plenty of blessings. 4- He should be content with his share of ► The belief of one who has seven characteristics God-given daily bread. 5- He should not oppress his is complete enemies. 6- He should not be a burden on his friends. 7- He should use his body (to perform his duties). 8- ﻗﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وآﻟﻪ ﻓﻲ وﺻﻴﺘﻪ ﻟﻌﻠﻰ ﻋﻠﻴﻪ اﻟﺴﻼم: “ﻳﺎﻋﻠﻲ، ﺳﺒﻌﺔ ﻣﻦ ﻛﻦ ﻓﻴﻪ People should be safe from him.”[41] ﻓﻘﺪ اﺳﺘﻜﻤﻞ ﺣﻘﻴﻘﺔ اﻻﻳﻤﺎن وأﺑﻮاب اﻟﺠﻨﺔ ﻣﻔﺘﺤﺔ ﻟﻪ: ﻣﻦ أﺳﺒﻎ وﺿﻮءه وأﺣﺴﻦ ﺻﻼﺗﻪ ► Those who go to the Mosque often shall acquire one of eight characteristics وأدى زﻛﺎة ﻣﺎﻟﻪ وﻛﻒ ﻏﻀﺒﻪ وﺳﺠﻦ ﻟﺴﺎﻧﻪ واﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ وأدى اﻟﻨﺼﻴﺤﺔ ﻻﻫﻞ ﺑﻴﺖ ”.ﻧﺒﻴﻪ ﻣﻦ أدﻣﻦ اﻻﺧﺘﻼف إﻟﻰ اﻟﻤﺴﺎﺟﺪ أﺻﺎب إﺣﺪى اﻟﺜﻤﺎن: أﺧﺎ ﻣﺴﺘﻔﺎدا ﻓﻲ اﷲ ﻋﺰوﺟﻞ أو God's Prophet (S) told Ali b. Abi Talib (A): “O Ali! ﻋﻠﻤﺎ ﻣﺴﺘﻈﺮﻓﺎ أو ﻛﻠﻤﺔ ﺗﺪﻟﻪ ﻋﻠﻰ ﻫﺪى أو اﺧﺮى ﺗﺼﺮﻓﻪ ﻋﻦ اﻟﺮدى أو رﺣﻤﺔ ﻣﻨﺘﻈﺮة أو The belief of one who has the following seven ”.ﺗﺮك اﻟﺬﻧﺐ ﺣﻴﺎء أو ﺧﺸﻴﺔ characteristics is complete and the gates of Paradise shall open up for him: to perform the (ritual) ablution Those who go to the Mosque often shall acquire one properly, to say the prayers properly, to pay the alms, of the following eight characteristics: brotherhood for to quench one's anger, to control one's tongue, to seek God's forgiveness for sins and to (follow and) wish the sake of God, the Honourable and Exalted, new good for the Prophet's Household.” [38] knowledge, a word of guidance, a word which may save him from destruction, an awaited mercy or ► God would send seven calamities upon people if abandonment of sins out of shyness or fear. [42] He gets angry with them and yet does not destroy them ► The eight classes of people who should blame no one but themselves if they are insulted إذا ﻏﻀﺐ اﷲ ﻋﺰوﺟﻞ ﻋﻠﻰ اﻣﺔ وﻟﻢ ﻳﻨﺰل ﺑﻬﺎ اﻟﻌﺬاب ﻏﻠﺖ أﺳﻌﺎرﻫﺎ وﻗﺼﺮت أﻋﻤﺎرﻫﺎ وﻟﻢ ﻗﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وآﻟﻪ ﻓﻲ وﺻﻴﺘﻪ ﻟﻌﻠﻰ ﻋﻠﻴﻪ اﻟﺴﻼم: “ﻳﺎﻋﻠﻲ ﺛﻤﺎﻧﻴﺔ إن اﻫﻴﻨﻮا ﻓﻼ ﺗﺮﺑﺢ ﺗﺠﺎرﻫﺎ وﻟﻢ ﺗﺰك ﺛﻤﺎرﻫﺎ وﻟﻢ ﺗﻐﺰر أﻧﻬﺎرﻫﺎ وﺣﺒﺲ ﻋﻨﻬﺎ أﻣﻄﺎرﻫﺎ وﺳﻠﻂ ﻋﻠﻴﻬﺎ (أ) ﻳﻠﻮﻣﻮا إﻻ أﻧﻔﺴﻬﻢ: اﻟﺬاﻫﺐ إﻟﻰ ﻣﺎﺋﺪة ﻟﻢ ﻳﺪع إﻟﻴﻬﺎ واﻟﻤﺘﺄﻣﺮ ﻋﻠﻰ رب اﻟﺒﻴﺖ وﻃﺎﻟﺐ .ﺷﺮارﻫﺎ اﻟﺨﻴﺮ ﻣﻦ أﻋﺪاﺋﻪ وﻃﺎﻟﺐ اﻟﻔﻀﻞ ﻣﻦ اﻟﻠﺌﺎم واﻟﺪاﺧﻞ ﺑﻴﻦ اﺛﻨﻴﻦ ﻓﻲ ﺳﺮ ﻟﻬﻢ ﻟﻢ ﻳﺪﺧﻼه ﻓﻴﻪ If God, the Honourable and Exalted, becomes angry واﻟﻤﺴﺘﺨﻒ ﺑﺎﻟﺴﻠﻄﺎن واﻟﺠﺎﻟﺲ ﻓﻲ ﻣﺠﻠﺲ ﻟﻴﺲ ﻟﻪ ﺑﺄﻫﻞ واﻟﻤﻘﺒﻞ ﺑﺎﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻣﻦ ﻻ with a nation and does not destroy them, He will ”.ﻳﺴﻤﻊ ﻣﻨﻪ bring about inflation, shorten their lives, bring loss to their trade, reduce the amount of fruit grown on their
MIA 40 | P a g e June 6, 2011
Message of Thaqalayn
God's Prophet (S) told Ali b. Abi Talib (A): “O Ali! ► A believer without ten characteristics is not The following eight have no one but themselves to intelligent blame if they are insulted: those who attend a banquet ﻟﻢ ﻳﻌﺒﺪ اﷲ ﻋﺰوﺟﻞ ﺑﺸﺊ أﻓﻀﻞ ﻣﻦ اﻟﻌﻘﻞ وﻻﻳﻜﻮن اﻟﻤﺆﻣﻦ ﻋﺎﻗﻼ ﺣﺘﻰ ﻳﺠﺘﻤﻊ ﻓﻴﻪ ﻋﺸﺮ without being invited, those who order their hosts around at a party, those who expect goodness from ﺧﺼﺎل: اﻟﺨﻴﺮ ﻣﻨﻪ ﻣﺄﻣﻮل واﻟﺸﺮ ﻣﻨﻪ ﻣﺄﻣﻮن، ﻳﺴﺘﻜﺜﺮ ﻗﻠﻴﻞ اﻟﺨﻴﺮ ﻣﻤﻦ ﻏﻴﺮه وﻳﺴﺘﻘﻞ their enemies, those who seek favours from lowly ﻛﺜﻴﺮ اﻟﺨﻴﺮﻣﻦ ﻧﻔﺴﻪ وﻻﻳﺴﺄم ﻣﻦ ﻃﻠﺐ اﻟﻌﻠﻢ ﻃﻮل ﻋﻤﺮه وﻻ ﻳﺘﺒﺮم ﺑﻄﻼب اﻟﺤﻮاﺋﺞ ﻗﺒﻠﻪ، people, those who interfere in other people's private affairs without being asked to do so, those who mock اﻟﺬل أﺣﺐ إﻟﻴﻪ ﻣﻦ اﻟﻌﺰ واﻟﻔﻘﺮ أﺣﺐ إﻟﻴﻪ ﻣﻦ اﻟﻐﻨﻰ، ﻧﺼﻴﺒﻪ ﻣﻦ اﻟﺪﻧﻴﺎ اﻟﻘﻮت واﻟﻌﺎﺷﺮة وﻣﺎ rulers, those who sit in a position which they do not اﻟﻌﺎﺷﺮة ﻻﻳﺮى أﺣﺪا إﻻ ﻗﺎل ﻫﻮ ﺧﻴﺮ ﻣﻨﻲ وأﺗﻘﻰ، إﻧﻤﺎ اﻟﻨﺎس رﺟﻼن ﻓﺮﺟﻞ ﻫﻮ ﺧﻴﺮ ﻣﻨﻪ deserve and those who converse with people who do not listen to them” [43] وأﺗﻘﻰ وآﺧﺮ ﻫﻮ ﺷﺮ ﻣﻨﻪ وأدﻧﻰ، ﻓﺎذا رأى ﻣﻦ ﻫﻮ ﺧﻴﺮ ﻣﻨﻪ وأﺗﻘﻰ ﺗﻮاﺿﻊ ﻟﻪ ﻟﻴﻠﺤﻖ ﺑﻪ وإذا Characteristics related to the Number Nine ﻟﻘﻰ اﻟﺬي ﻫﻮ ﺷﺮ ﻣﻨﻪ وأدﻧﻰ ﻗﺎل: ﻋﺴﻰ ﺧﻴﺮ ﻫﺬا ﺑﺎﻃﻦ وﺷﺮه ﻇﺎﻫﺮ وﻋﺴﻰ أن ﻳﺨﺘﻢ ﻟﻪ ► God granted the followers of Ali (A) nine . ﺑﺨﻴﺮ، ﻓﺎذا ﻓﻌﻞ ذﻟﻚ ﻓﻘﺪ ﻋﻼ ﻣﺠﺪه وﺳﺎد أﻫﻞ زﻣﺎﻧﻪ characteristics God, the Honourable and Exalted, has not been worshipped by anything better than the intellect. A ﻗﺎل ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪاﷲ اﻻﻧﺼﺎري: “ﻛﻨﺖ ذات ﻳﻮم ﻋﻨﺪاﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ واﻟﻪ إذ أﻗﺒﻞ believer is not intelligent unless he has ten ﺑﻮﺟﻬﻪ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ أﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ اﻟﺴﻼم ﻓﻘﺎل: أﻻ أﺑﺸﺮك ﻳﺎأﺑﺎ اﻟﺤﺴﻦ ﻓﻘﺎل: ﺑﻠﻰ characteristics: Good is expected from him. Evil is not expected from him (people should feel safe from ﻳﺎرﺳﻮل اﷲ، ﻓﻘﺎل: ﻫﺬا ﺟﺒﺮﺋﻴﻞ ﻳﺨﺒﺮﻧﻲ ﻋﻦ اﷲ ﺟﻞ ﺟﻼﻟﻪ أﻧﻪ ﻗﺪ أﻋﻄﻰ ﺷﻴﻌﺘﻚ his wickedness). He values highly whatever goodness وﻣﺤﺒﻴﻚ ﺗﺴﻊ ﺧﺼﺎل: اﻟﺮﻓﻖ ﻋﻨﺪ اﻟﻤﻮت واﻻﻧﺲ ﻋﻨﺪ اﻟﻮﺣﺸﺔ واﻟﻨﻮر ﻋﻨﺪ اﻟﻈﻠﻤﺔ he receives from others and undervalues whatever goodness he does for people. He does not become واﻻﻣﻦ ﻋﻨﺪ اﻟﻔﺰع واﻟﻘﺴﻂ ﻋﻨﺪ اﻟﻤﻴﺰان واﻟﺠﻮاز ﻋﻠﻰ اﻟﺼﺮاط و دﺧﻮل اﻟﺠﻨﺔ ﻗﺒﻞ ﺳﺎﺋﺮ tired of acquiring knowledge throughout his lifetime. ”.اﻟﻨﺎس و ﻧﻮرﻫﻢ ﻳﺴﻌﻰ ﺑﻴﻦ أﻳﺪﻳﻬﻢ وﺑﺄﻳﻤﺎﻧﻬﻢ He does not become fed up due to the requests of the Jabir Abdullah al-Ansari reports that one day he was needy ones from him. Humbleness should be better in with the Prophet (S) when he turned his face towards his opinion than pride. Poverty should be better in his Ali b. Abi Talib (A) and said: “O Aba al-Hasan! Do opinion than being wealthy. His share of this world you want me to give you glad tidings?” Ali (A) said: should only be his daily sustenance. The tenth “Yes, O Prophet of God!” The Prophet continued: characteristic which is extremely important is that he “God - may His Majesty be Exalted - informed me should consider everyone he sees to be more pious through Gabriel that He granted nine things to your and better than himself. Indeed people are only of followers and lovers. They will have: 1- gentle two kinds. The first group are those who are really treatment at the time of death, 2- a companion at better than he is, and the second group are those who times of fear, 3- light at times of darkness, 4- security are more wicked than he is. He should be humble at the time of Resurrection, 5- justice at the time of when he meets someone who is better and more pious Reckoning, 6- permission to pass through the bridge than himself, until he attains his rank. If he meets (to Heaven), 7- entry to Heaven before other people, someone who is apparently more wicked than 8- with the light (of their faith) shining in front of himself, he should say may be in reality I am more them and 9- on their right side.”[44] wicked than him or may be that person is a good person so as to end up with a better condition of faith Characteristics related to the Number Ten and piety. Should he behave this way, he will become ► Ten characteristics which are due to nobility honourable and will prevail over people of his own time. [46] Islam is founded upon ten pillars ► ﻋﻦ أﺑﻲ ﻋﺒﺪاﷲ اﻟﺼﺎدق ﻋﻠﻴﻪ اﻟﺴﻼم: “أن اﷲ ﺗﺒﺎرك وﺗﻌﺎﻟﻰ ﺧﺺ رﺳﻮل ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ واﻟﻪ ﺑﻤﻜﺎرم اﻻﺧﻼق ﻓﺎﻣﺘﺤﻨﻮا أﻧﻔﺴﻜﻢ ﻓﺈن ﻛﺎﻧﺖ ﻓﻴﻜﻢ ﻓﺎﺣﻤﺪوا اﷲ ﻋﺰوﺟﻞ وارﻏﺒﻮا ﺑﻨﻲ اﻻﺳﻼم ﻋﻠﻰ ﻋﺸﺮة أﺳﻬﻢ: ﻋﻠﻰ ﺷﻬﺎدة أن ﻻ إﻟﻪ إﻻ اﷲ وﻫﻲ اﻟﻤﻠﺔ واﻟﺼﻼة وﻫﻲ إﻟﻴﻪ ﻓﻲ اﻟﺰﻳﺎدة ﻣﻨﻬﺎ، ﻓﺬﻛﺮﻫﺎ ﻋﺸﺮة: اﻟﻴﻘﻴﻦ واﻟﻘﻨﺎﻋﺔ واﻟﺼﺒﺮ واﻟﺸﻜﺮ واﻟﺮﺿﺎ وﺣﺴﻦ اﻟﻔﺮﻳﻀﺔ واﻟﺼﻮم وﻫﻮ اﻟﺠﻨﺔ واﻟﺰﻛﺎة وﻫﻲ اﻟﻄﻬﺮ واﻟﺤﺞ وﻫﻲ اﻟﺸﺮﻳﻌﺔ واﻟﺠﻬﺎد وﻫﻮ اﻟﻐﺰو . اﻟﺨﻠﻖ واﻟﺴﺨﺎء واﻟﻐﻴﺮة واﻟﺸﺠﺎﻋﺔ واﻟﻤﺮوءة (اﻟﻌﺰ) واﻻﻣﺮ ﺑﺎﻟﻤﻌﺮوف وﻫﻮاﻟﻮﻓﺎء واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ وﻫﻮ اﻟﺤﺠﺔ واﻟﺠﻤﺎﻋﺔ وﻫﻲ Aba Abdullah Sadiq (A) said: “Indeed God, the .اﻻﻟﻔﺔ واﻟﻌﺼﻤﺔ وﻫﻲ اﻟﻄﺎﻋﺔ (Blessed and Sublime, has granted God's Prophet (S noble characteristics. Examine yourselves. If you Islam is founded upon ten pillars which are as have them, praise God, the Honourable and Exalted, follows: bearing witness that 'There is no god but and ask Him for their increase. Then Imam Sadiq (A) God' - that is the basis of a Muslim's faith, prayer mentioned the following ten: certitude, contentment, which is an obligatory deed, fasting which is a shield perseverance, gratitude, contentedness, being good- against the fire, payment of the alms which purifies tempered, generosity, zeal, bravery and chivalry.” one's possessions, going on the Hajj pilgrimage [45] which is a decree, participating in struggle for the
MIA 41 | P a g e June 6, 2011
Message of Thaqalayn
sake of God which is to fight (alternative version: an phlegm, improves memory, increases reward for honour), enjoining to do good deeds which is good deeds and makes the angels happy.” [51] persistence in belief, prohibiting the bad which is ► The twelve dirhams donated to the Prophet (S) giving an ultimatum, attending congregational prayers which results in mutual sympathy and Imam Sadiq (A) reports that a man went to see God's avoiding sins which is the basis of obedience.[47] Prophet (S). When he saw that the Prophet's shirt was old, he gave him twelve dirhams (silver coins). The Characteristics related to the Number Eleven Prophet (S) said: “O Ali! Take this money and buy ► The Night of Qadr and the eleven leaders from me a shirt with it.” Ali (A) said: “I went and bought progeny of Ali b. Abi Talib the Prophet (S) a shirt with twelve dirhams and took it to the Prophet (S).” The Prophet (S) looked at it and said: “O Ali! I would like a different shirt! Doﻗَﺎلَ ر ِﻪِ آﻣِﻨ َﺳ ُﻮا ﺑِﻠَﻴ ْ ُﻮلُ ا َّ ِ ص ﻷ ِ ﻠَﺔِ اﻟْﻘَﺪْرِ إِﻧَّﻬ َﺻ ْﺤ َ ﺎﺑَﺎ ﺗَﻜُﻮنُ ﻟِﻌ َﻠِﻲِ ّ ﺑ ْﻦِ أَﺑِﻲ ﻃَﺎﻟِﺐٍ و َ و ُﻟْﺪِهِ اﻷْ َﺣ َﺪَ you think that the seller would take it back?” Ali (A) replied: “I do not know.” The Prophet (S) said: “Then ﻋَﺸَﺮ َ ﻣِﻦْ ﺑَﻌْﺪِي The Apostle of God told his companions: “Believe in try it.” Ali (A) went back to the seller and told him: the Night of Qadr as that belongs to Ali b. Abi Talib “The Prophet of God (S) doesn't like this shirt. He and eleven of his progeny after me.”[48]) wants another shirt. Please take it back and return my money.” Then he returned the money to the Prophet There are many hadiths on the relation between the (S). The Prophet (S) accompanied Ali (A) to buy Night of Qadr and the divinely appointed leader of another shirt. They came across a slave girl who was every age. Shaykh Saduq also reports that Imam Ali sitting there and crying. The Prophet (S) asked her: (A) told Ibn Abbas: “Indeed there is the Night of “Why are you crying?” She said: “O Prophet of God! Qadr every year. On this night the affairs for the My master gave me four Dirhams with which to buy whole year descend. After the Apostle of God there things from the market. I don't know where I lost that are people who are in charge of those affairs”. Ibn money. Now I don't have the courage to go back Abbas asked: “Who are they?” Imam Ali replied: home.” The Prophet (S) gave her four dirhams and “Me and eleven people from my progeny who will be told her: “Buy whatever you had to buy and go back Imams to whom the angels will speak”.[49] home.” Characteristics related to the Number Twelve Then the Prophet (S) went to the market to buy a shirt ► The twelve caliphs and Divine leaders after the for himself for four dirhams. He (S) put it on, praised Prophet (pbut) God, the Honourable the Exalted and returned. On his way back from the market, the Prophet (S) saw an unclothed man who kept on saying: “God will put ﻳﻠﻰ ﻫﺬا اﻻﻣﺮ اﺛﻨﺎ ﻋﺸﺮ. ﻗﺎل: ﻓﺼﺮخ اﻟﻨﺎس ﻓﻠﻢ أﺳﻤﻊ ﻣﺎ ﻗﺎل، ﻓﻘﻠﺖ ﻻﺑﻰ و ﮐﺎن أﻗﺮب heavenly attire on whoever clothes me.” Then the Prophet (S) took off his shirt and put it on the needy اﻟﻨﺎس إﻟﻰ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و آﻟﻪ ﻣﻨﻰ ﻓﻘﻠﺖ: ﻣﺎ ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و .man .”آﻟﻪ؟ ﻓﻘﺎل: “ﻗﺎل: ﮐﻠﻬﻢ ﻣﻦ ﻗﺮﻳﺶ و ﮐﻠﻬﻢ ﻻ ﻳﺮی ﻣﺜﻠﻪ The Prophet said: “There will be twelve people who Then the Prophet (S) himself went to the market to will rule this nation.” The narrator adds that then the buy another shirt for himself with the last four people made some noise and I could not hear what dirhams. He (S) put it on, praised God, the the Prophet (S) said. I asked my father, who was Honourable the Exalted and returned. On his way closer to God's Prophet (S) than others, “What did the back, he came across the slave-girl again who was Prophet say?” My father said: 'The Prophet (S) said: sitting there and crying. The Prophet (S) asked her: “They are all from the Quraysh.”' [50] “Why didn't you go home?” She replied: “O Prophet of God! It is too late for me to return and I am afraid ► There are twelve advantages in brushing the that they might beat me.” The Prophet of God (S) teeth said: “Walk ahead of me and take me to your house.” The Prophet (S) walked with her until they reached her house. He stopped at the door and said: “O ﻗﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وآﻟﻪ ﻓﻲ وﺻﻴﺘﻪ ﻟﻌﻠﻰ ﻋﻠﻴﻪ اﻟﺴﻼم: “ﻳﺎ ﻋﻠﻲ اﻟﺴﻮاك ﻣﻦ اﻟﺴﻨﺔ residents of this house, Peace be upon you!” There وﻫﻮ ﻣﻄﻬﺮة ﻟﻠﻔﻢ وﻳﺠﻠﻮ اﻟﺒﺼﺮ وﻳﺮﺿﻲ اﻟﺮﺣﻤﻦ وﻳﺒﻴﺾ اﻻﺳﻨﺎن وﻳﺬﻫﺐ ﺑﺎﻟﺤﻔﺮ وﻳﺸﺪ was no response. He gave greetings again but they did not respond. So he greeted them for the third اﻟﻠﺜﺔ وﻳﺸﻬﻲ اﻟﻄﻌﺎم وﻳﺬﻫﺐ ﺑﺎﻟﺒﻠﻐﻢ وﻳﺰﻳﺪ ﻓﻲ اﻟﺤﻔﻆ وﻳﻀﺎﻋﻒ اﻟﺤﺴﻨﺎت وﺗﻔﺮح ﺑﻪ time. Then they said: “O Prophet of God! Please, His ”.اﻟﻤﻼﺋﻜﺔ Blessings and His Mercy be upon you!” The Prophet The Prophet (S) told Ali b. Abi Talib (A): “O Ali! (S) asked: “So what was the reason that you didn't Brushing the teeth with a toothbrush is a respond to my greeting the first and the second recommendable practice since it cleans the mouth, time?” They said: “O Prophet of God! Yes! After improves vision, pleases the Merciful Lord, whitens hearing your voice for the first time we came to know the teeth, removes the mouth's bad smell, strengthens that it was you. However, we loved to hear your the gums, improves the food's taste, alleviates the voice over and over again.” God's Prophet (S) said:
MIA 42 | P a g e June 6, 2011
Message of Thaqalayn
“Your slave-girl has taken a long time to come back. [20] P. 299, No 239. Hence, I have come to request that you do not punish her.” They said: “O Prophet of God! Due to the [21] P. 305, No 250. blessing of your gracious arrival at our home, we have set this slave-girl free.” The Prophet (S) said: [22] P. 365, No 49. اﻟﺤﻤﺪ ﷲ ﻣﺎ رأﻳﺖ اﺛﻨﻲ ﻋﺸﺮ درﻫﻤﺎ أﻋﻈﻢ ﺑﺮﻛﺔ ﻣﻦ ﻫﺬه، ﻛﺴﺎ اﷲ ﺑﻬﺎ ﻋﺎرﻳﻴﻦ و أﻋﺘﻖ [23] P. 391, No 88. ﻧﺴﻤﺔ “Praise is due to God. I have not seen any twelve [24] P. 395, No 97. dirhams more blessed than these. With them, God clothed two unclothed persons and freed a slave-girl. [25] P. 411, No 125. ”[52] [26] P. 413, No 129.
[27] P. 463, No 39. Notes: [28] P. 465, No 44. [1] P. 2, No. 21. [29] P. 515, No 100. [2] P. 29, No 20. [30] P. 521, No 5. [3] P. 69, No 106. [31] P. 525, No 11. [4] Ibid. No 107. [32] P. 533, No 24. [5] P. 74, No 5. [33] P. 535, No 28. [6] P. 85, No 28. [34] P. 549, No 42. [7] P. 91, No 39. [35] P. 555, N o 6. [8] P. 95, No 48. [36] P. 554, N o 8. [9] P. 121, No 82. [37] P. 559, N o 12. [10] Ibid. No 84. [38] P. 559, N o 14. [11] P. 143, No 119. [39] P. 585, N o 49. [12] P. 147, No 127. [40] P. 585, N o 50. [13] P. 147, No 128. [41] P. 675, N o 2. [14] P. 148, No 3. [42] P. 681, N o 12. [15] P. 188, No 66. [43] P. 681, N o 13. [16] P. 196, No 81. [44] P. 678, N o 2. [17] P. 253, No 172. [45] P. 719, N o 12. [18] Ibid. No 173. [46] P. 721, N o 17. [19] P. 255, No 175.
MIA 43 | P a g e June 6, 2011
Message of Thaqalayn
[47] P. 745, N o 48. 2. "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying (33:33)". ﻦ َ ع ﻗَﺎل َ ﻻ ِ ﺑ ْﻦِ ﻋَﺒ أَنَّ أَﻣِﻴﺮ َ اﻟْﻤ َّﺎسٍ إِنَّ ﻟَﻴ ْ ُﺆْﻣِﻨِﻴﻠَﺔَ اﻟْﻘَﺪْرِ ﻓِﻲ ﻛُﻞِ ّ ﺳ َﻨ َﺔ ٍ و َ إِﻧَّﻪ ُ ﻳ َﻨ ْﺰِل ُ ﻓِﻲ ﺗِﻠْﻚَ [48] verse, known as the "Tathir verse", refers to the اﻟﻠَّﻴ Thisْﻠَﺔِ أَﻣْﺮ ُ اﻟﺴ اﻷَْﻣْﺮِ و َّﻨَﺔِ و ُﻻَةٌ ﺑَﻌ ْﺪَ ر َ ﻟِﺬَﻟِﻚَ َﺳ ُﻮلِ ا َّ ﺒ َّﺎسٍ ﻣ َﻦ ِ ص ﻓَﻘَﺎلَ اﺑْﻦ ُ ﻋَْ ﻫُﻢ ْ ﻗَﺎل َ أَﻧَﺎ و َ أَﺣَﺪَ Members of the Household of the Holy Prophet (s). 49 ﻋَﺸَﺮ No َ ﻣِﻦ ,807 ْ ﺻ .P)ُ .ﻠْﺒِﻲ أَﺋِﻤ َّﺔٌ ﻣ ُﺤ َﺪَّﺛُﻮنَ The Imamiyyah scholars of hadith and fiqh, as well as some Sunni `Ulama, consider the "ahl-al-bayt" cited [49] Ibid, No 48. in the "tathir verse" to include exclusively Muhammad, `Ali, Fatimah, Hasan, and Husayn [50] P. 793, N o 30. (peace be upon them all). They do not consider the Holy Prophet's other offspring, wives, sons of [51] P. 80, No 55. paternal uncles, and dwellers of his house as the Messenger's "ahl-al-bayt". [52] p. 828, No 70. They base their argument on the genuine and authentic traditions narrated by the companions of the Prophet (s) recorded in the Sunni and Shi`i sources. Under the following headings, this article will delve into some of the said traditions and refer to some Transliterated features of the "ahl-al-bayt" as narrated by the Message of Thaqalayn Sunnis:
Ahl-al-Bayt (`a): Its Meaning and 1. Kisa' tradition; 2. Mubahalah tradition; 3. Origin Mawaddat al-Qurba tradition; 4. Safinah tradition; 5. Other traditions. Translated by M. Jalali Vol. 2, Nos. 2 & 3 1. Kisa' Tradition
The term "ahl" signifies the members of a household A. Jalaluddin `Abdul-Rahman bin Abi Bakr Suyuti (d of a man, including his fellow tribesmen, kin, 911 A.H.) in his commentary "Al-Dur al-Manthur", relatives, wife (or wives), children, and all those who 198/5-199, Muhammad ibn `Isa Tirmidhi (3 279 share a family background, religion, housing, city, A.H.) the author of "Jami' Sahih", Hakim Nishaburi and country with him. "Ahl" and "al" are both the (d 405 A.H.) in "Al-Mustadrak ala al-Sahihayn", same term with the exception that "al" is exclusively Ahmad ibn Husayn Bayhaqi (d 458 A.H.) in "Sunan" used for human beings and should come before the (all three of whom have considered the Kisa' tradition family name, but such a condition is not existent in as authentic), Muhammad ibn Jarir Tabari (d 315 the case of "ahl". A.H.), Ibn Munzir Muhammad ibn Ibrahim (d 319 A.H.), Ibn Mardawayh Isfahani, and Ahmad ibn Musa (d 410 A.H.) have quoted Ummu Salamah, the "Bayt" refers to habitation and dwelling, including wife of the Holy Prophet (s) as saying that the verse tents and buildings both. The "ahl-al-bayt" of any "... Allah only desires to keep away the uncleanness person refers to his family members and all those from you, O people of the House! And to purify you a who live in his house (c.f. "Mufradat al-Qur'an" by thorough purifying (33:33)" was revealed in her Raghib Isfahani; "Qamus" by Firoozabadi; "Majm`a house. At that time, `Ali, Fatimah, Hasan, and al-Bahrayn". Husayn (peace be upon them all) were in her house. The Holy Prophet (s) spread his cloak over them and The term "ahl-al-bayt" (people of the house) has been stated: "These are the members of my Household, and repeated twice in the Holy Qur'an: Allah has purified them of all (sins and faults and uncleanness)." 1. "... the mercy of Allah and his blessing are on you, O people of the house, ... (11:73)" B. Ahmad bin Muhammad bin Hanbal, the Hanbali Imam, (d 241 A.H.), in "Musnad" 229/2 quotes This verse refers to the people of the House of Ummu Salamah as saying: "The Holy Prophet (s) Ibrahim (s) (c.f. "Kashf al-Asrar wa `Uddat al- was in my house. Fatimah (`a) came to her father Abrar", 416/4 and other interpretations). holding a stone bowl filled with "harirah" (type of food made up of flour, milk, and vegetable oil). The Holy Prophet (s) stated: Invite your husband and two sons to come as well." `Ali, Hasan, and Husayn also
MIA 44 | P a g e June 6, 2011
Message of Thaqalayn
came there and all sat down to eat "harirah". Then, This tradition has been narrated by Hakim Nishaburi the Holy Prophet (s) was sitting on a cloak in his in "Al-Mustadark" 14/3; Bayhaqi in "Sunan" 149/2; resting place and I was reciting the prayer in the Tabari in the "Jami al-Bayan" Siyuti in "al-Durri al- chamber. At this time, Almighty Allah revealed the Manthur" under the title of the "tathir verse". In verse "Allah only desires to ...". The Holy Prophet (s) addition, Ibn Abi Shaybah, Ahmad bin Muhammad covered `Ali, Fatimah, Hasan, and Husayn (peace be bin Hanbal, Ibn Abi Hatam have narrated it from upon them all) with the cloak and then stretched his `Aishah. Zamakhshari in "Kashshaf" and Fakhr Razi hand toward the sky and said: "Allah! These are the in "Tafsir Kabir" have also related this tradition. It Members of my Household, so purify them of all seems that the recorders of traditions are unanimous uncleanness'. Ummu Salamah said: "I asked him: about the authenticity of this tradition ("Fadail al- "Am I also with you?" He stated: "You are on good Khamsah" 224/1). and virtue" (but did not say that you are a member of my Household)'." E- In the "Jami al-Bayan" Muhammad bin Jarir Tabari has quoted Shahr bin Hushab Ash'air (d 100 This tradition has also been narrated by Ahmad ibn A.H.) as saying: "When Ummu Salamah heard news Muhammad Tahawi (d 321 A.H.) in "Mushkil al- of the martyrdom of Husayn bin `Ali (`a), she cursed Athar" 332 and 334; Wahidi in "Asbab al-Nuzul" 268 the people of Iraq and said: `May Allah kill the and Muhib Tabari (d 694 A.H.) in "Zakhair al- people of Iraq who deceived him and left him alone. `Uqba" 23 have related this tradition. In continuation May Allah curse them. Verily, I saw Fatimah while of this tradition, Tabari has written that the Prophet bringing a stone bowl of sweet paste for the Holy (s) stated: "I am a friend of whosoever is friends with Prophet (s). The Holy Prophet (s) stated: `Where is them and an enemy of whosoever is an enemy of your cousin?' She said: `At home.' The Prophet (s) them." The said tradition of similar statements have said: `Go bring him here with his two sons.' Fatimah been recorded in "Manaqib" by Ibn Hanbal, 44, the returned while holding the hands of Hasan and microfilm copy of the book is available in the Husayn. `Ali also followed them, and they came to Parliament Library. Tabari remarked: "This tradition the Holy Prophet (s). The Holy Prophet (s) embraced has been narrated from Umma Salamah by Ibn al- Hasan and Husayn and made `Ali sit on his right and Qubabi in "Mu'jam" and Siyuti in "Al-Dur al- Fatimah on left. He then the cloak as the carpet on Mnthur" under the title of the "tathir verse", as well which we slept in Medina and placed it over as by Ibn Jarir, Ibn Munzir, Ibn Mardawayh, Ibn Abi Fatimah, `Ali, Hasan, and Husayn. He held the two Hatam and Ibn Tabrani." sides of the cloak with his left hand. He raised his right hand toward the sky addressing Almighty Allah C- Khatib Baghdadi, Ahmad bin `Ali, (d 463 A.H.) in by saying: `O Allah, purify them of any uncleanness . "The History of Baghdad" 278/10, has quoted Abu O Allah, these are the members of my Household. Saeed Khidri S`ad bin Malik (d 74 A.H.) as saying Purify and cleanse them of any vice, wrong, and sin,' that after the revelation of the "tathir verse", the Holy (He repeated this twice). I asked: `O Messenger! Am Prophet (s) summoned `Ali, Fatimah, Hasan, and I also a member of your Household?' He said: `You Husayn (peace be upon them all) and covered them come under the cloak.' I also went under the cloak, with the cloak he had on and said: "These are the but only after the Prophet (s) finished his prayer for members of my Household, and Allah has purified his cousin, his two sons, and Fatimah (peace be upon them (of every wrong and sin)." The same tradition them all)." This tradition has been related by Ahmad has been narrated from Ummu Salamah by bin Muhammad ibn Hanbal in "Musnad" 292/6: Muhammad ibn Jarir Tabari in "Jam`a al-Bayan" Tahwi in "Mushkil al-Athar" 335/1; and Muhib 7/22. Tabari in "Zakhair al-`Uqba" 22/1. The Kisa' tradition which has been narrated in different forms by the Shias and the Sunnis is very sacred for the D- In "Sahih Muslim" (narrated by Sayyid Murtada entire Imamiyyah, especially the Shia of Iran, the Firoozabadi in "Fadail al-Khamsah min Sihah al- Indian subcontinent, Iraq, and Yemen. It is recited in Sitah" 214/1), Safiyah, the daughter of Shayba, has "rawdah" sessions (mourning ceremony) to have the narrated `Aishah, the wife of the Holy Prophet (s), as wishes fulfilled and problems removed. Some saying: "One morning, the Messenger of Allah left narration provide more details on this tradition. Some the house with a cloak made of black material and say that Jibraeel and Mikaeel were also among the bearing the design of a camel's saddle. Hasan ibn `Ali disciples of the Kisa' or were present there. A divine entered the place, and the Prophet (s) covered him revelation was descended on the Holy Prophet (s) to with the cloak. Then came Husayn, Fatimah, and `Ali one after another, and all of them were also covered the effect that the world and whatever is in it is by the cloak. The Prophet (s) then stated: "... Allah indebted to these five pure ones. only desires to keep away uncleanness from you, O people of the House! And to purify you a (thorough) 2. Mubahalah Tradition purifying."
MIA 45 | P a g e June 6, 2011
Message of Thaqalayn
Sixty chiefs and `Ulama of Najran, headed by On the basis of the "mubahalah verse", Sunni Sayyid, Aqib, and Usquf (religious personalities) of interpreters such as Zamakhshari, Baydawi, Imam the region in the 10th year A.H. came to Medina to Fakhr Razi and others regard `Ali, Fatimah, Hasan clarify their religious and political stance vis-a-vis and Husayn (peace be upon them all) superior to all Islam which had spread over the Arab peninsula and other people and argue that Hassan and Husayn are to engage in discussions with the Messenger (s) of the sons of the Messenger (s) of Allah. Allah to realize the essence and truth of Islam. The term "anfusina" in the "mubahalah verse" proves After lengthy discussions which have been presented the unity of the heart and soul of Prophet Muhammad in details in Ibn Husham's "Sirah" 573/1, no and `Ali. The Holy Prophet (s) stated: "`Ali is of me agreement was reached on the position and standing and I am of `Ali." ("Fadail al-Khamsah" 343/1). The of Jesus. The Christians of Najran believed in the "mubahalah tradition" has been recounted in different divinity of Jesus and considered him as the son of books of "sirah" and history with various wordings. God. This is while, based on the explicit wording of These include those of Tirmidhi ("Sahih" 166/2) the Holy Qur'an (3:59), the Messenger (s) of Allah which quotes S`ad ibn Abi Waqqas as follows: considered him as a prophet and the servant of God. "When the mubahalah verse was recited, the Holy At the end of the discussions, the Prophet (s) Prophet (s) summoned `Ali, Fatimah, Hasan, and suggested that the two sides engage in "mubahalah", Husayn and said: `O Allah, these are the Members of in other words, to invoke divine malediction for the my Household." This tradition has been narrated by lying side. The following verse was descended in this Hakim Nishaburi in "Al-Mustadrak" 150/3 and regard: Bayhaqi in "Sunan" 63/7. Hakim regards this tradition as authentic. "But whoever disputes with you in this matter after what has come to you of knowledge, then say: come 3. Mawaddat al-Qurba Tradition let us call our sons and your sons and our women and your women and our near people and your near Based on the consensus of the exegesists ("Jam`a al- people, then let us be earnest in prayer, and pray for Bayan" Tabari 16/25, 17; "Hilyat al-Awlia" 251/3; the curse of Allah on the liars." (3:61) "Al-Mustadrak" 172/3; "Usd al-Ghabah" 367/5; "Al- Sawa'iq al-Muharaqah" 101), the following verse has The 10th (and some say the 24th) of Dhul-Hijjah was been revealed about the members of the Household chosen for "mubahalah". The Messenger (s) of Allah of the Holy Prophet (s): ordered that in a field outside Medina a thin black "aba" (men's loose sleeveless cloak open in front) be "...Say: I do not ask of you any reward for it but love used as a shade between two trees. The Christian for my near relatives ..." (42:23) chiefs and dignitaries of Najran stood in orderly ranks on one side of the field, on the other side, the The term "Al-Qurba" in this verse, based on the Prophet, together with `Ali, Fatimah, Hasan and traditions narrated from the Holy Prophet (s), Husayn came from the direction of Medina to the embraces only `Ali, Fatimah, Hasan, and Husayn and shade. Along this path, the Prophet (s), holding the no one else. The tradition from Ibn `Abbas' has it that hand of `Ali (`a), Hasan and Husayn walked in front when the "mawaddat al-qurba" verse was revealed, with Fatimah behind them (c.f. "Majm`a al-Bayan". the Prophet (s) was asked: "O messenger, who are Interpretation of the Mubahalah Verse). With such your near relatives who should be loved?" He stated: simplicity and grandeur, they reached the shade and "`Ali, Fatimah, and their sons." This tradition has stood below the "aba". The Holy Prophet (s) recited been narrated by Muhib Tabari in "Zakhair al- the "tathir verse" and addressed the "ahl-al-bayt" by `Uqba" 25/1; Ibn Hanbal in "Manaqib" 110; Mo'min saying: "I will invoke malediction for them and you Shabilenji "Nural-Absar" 101; and Zamakhshari in say `amin'." Seeing such glory and grandeur, the "Kashshaf" as annotation to the said verse. In the Najran chiefs lost their self-confidence and felt that "Tafsir al-Kabir", Fakhr Razi has related the said they were very puny and could not stand against narration from "Kashshaf" and has said that based on Prophet Muhammad (s) and his Household. They, this verse, `Ali, Fatimah, Hasan, and Husayn should therefore, accepted to pay "jaziyyah" and offered to be revered and sanctified. He has also cited lines of give in to peace. On behalf of the Holy Prophet (s), verse from the Shafii' Imam, Muhammad bin Idris the commander of the Faithful, `Ali (`a), signed a Shafii' (d 240 A.H.) in this regard. A line of it is as peace treaty with the Christians. follows: "If love for the members of the Household of the Holy Prophet is heresy, then the world should The Christians were to annually offer twelve stand witness that I am a heretic." thousand exquisite clothes, a thousand mithqal of gold, and some other items to remain Christians 4. Safinah Tradition under the umbrella of Islam.
MIA 46 | P a g e June 6, 2011
Message of Thaqalayn
The virtues of the "ahl al-bayt" have been amply salvation and whoever deviates from it will be cast mentioned in the authenticated and Tawatur into perdition. Whoever wants Allah to grant him traditions narratted by both Shia and Sunni `Ulama. something should resort to the `ahl al-bayt'." This Using different words and phrases, these traditions tradition has been narrated by Shaykh al-Islam have asked people to love the "ahl al-bayt" and Hamu'i in the first chapter of "Fara'id al-Samtayn" follow thier teachings. For instance, the Holy Prophet and Khatib Khwarazmi in "Manaqib" 252 (c.f. "al- (s) has compared his "ahl al-bayt" to Noah's ark. Ghadir" 300/2). The Ashbah tradition has been Whoever loves and follows them will attain salvation narrated by `Allamah Amini in another part of the al- and whoever violates their sanctity will drown. Ghadir" (301/7) quoting Abul-Fath Muhammad bin `Ali al-Natanzi in "Alfaz". The servant of the Holy Prophet (s), Anas bin Malik (d 93 A.H.), has been related as quoting the Prophet 5. Other Traditions About the Virtues and (s) as saying: "The example of the members of my Characteristics of the "Ahl al-Bayt" Household among you is like the example of Noah's ark. Whoever boards it will attain salvation and A- In the interpretation of the verse "And enjoin whoever does not board it will drown." This tradition prayer on your household ..." (20:132), Jalaluddin has been narrated by Hakim Nishaburi in "Al- Siyuti in "al-Durr al-Manthur", has related Ibn Mustadrak" 343/2; Khatib in "Tarikh Baghdad" Mardawayh, Ibn `Aker, and in al-Najjar as quoting 91/12; and other great recorders of traditions ("al- Abu Saeed Khidri as saying that after this verse was Ghadir" 300/2-301). In this regard, Imam Shafii' has revealed, for eight months, the Prophet went to the said the following: house of `Ali every morning at the time of morning prayers and read this verse: "... Allah only desires to "When I saw different schools of thought directing keep away the uncleanness from you, O people of the people toward the seas of ignorance and deviation, I House! And to purify you a (thorough) purifying boarded the ark of salvation in the Name of Allah. (33:33)." ("Al-Durr al-Manthur" 198/5 and 199; This arc is verily crystallized in the "ahl al-bayt" of "Fadail al-Khamsah"; 226/1). the Seal of the Prophets, Mustafa (s)." Among very famous traditions in which the "ahl al-bayt" have Another tradition has it that from the fortieth day been resembled to the ark of salvation, reference can after the consummation of the marriage of `Ali (`a) be made to the famous "Ishbah tradition" which has and Fatimah (`a), the Prophet (s) every morning went been narrated from the Holy Prophet (s) by Abu to their house and said: "Peace be upon you, O Hurayrah `Abdul-Rahman bin Sakhar (d 59 A.H.). members of the House and the mercy and blessings of Allah. I will fight with whoever fights with you and I "When Almighty Allah created Adam, the father of will be reconciled with whoever is reconciled with mankind, and breathed His spirit into him, Adam you." He then recited the "tathir verse". looked to the right hand side of the empyrean. There he saw five figures in the form of silhouettes engaged Ibn `Abdul-Bar in "al-isti`ab" 598/2; Abu Dawud in prostration and genuflection. He asked: "God, have Tialisi in "Sahih" 274/8; and Firoozabadi in "Fadail you created any one from the dust before me?" God al-Khamsah" 236/1 have put at forty the number of replied: "No." Adam said, "So who are these five mornings when the Prophet (s) went to the house of figures which I see resembling my own shape and `Ali (`a) and Fatimah (`a). In the "Jami al-Bayan" form?" God answered, "These are five of your interpretation, Tabari has said that this was done for offspring. If it were not for them, I would have not seven months. Siyuëi (in "Al-Durr al-Manthur", 199) created you. They are five people whose names are has quoted Ibn `Abbas as saying that after the verse derived from My Own. If it were not for them, I would "And enjoin prayer on your household ..." (20:132) have not created paradise or hell, the heavens and was revealed, the Holy Prophet (s) for nine months the earth, the skies and the lands, the angels, the went to the house of `Ali (`a) five times a day at the human beings and the jinn. I am "Mahmud" and this time of daily prayers and called on the members of Muhammad. I am "Aala" and this is `Ali. I am the house to keep up the prayer. Each time, he recited "Fatir" and this is Fatimah, I am "Ihsan" and this is the "tathir verse". Hasan. I am "Muhsin" and this is Husayn. By My Glory, whoever bears even an atom's weight of This is possible because the Holy Prophet's house grudge against them will be cast into hell. O Adam! was close to that of `Ali (`a). Its door opened inside They are My chosen ones. For them, I will save or the mosque. So whenever the Messenger (s) of Allah cast others to perdition. If you want anything from wanted to go to the mosque, he had to pass the house me, you should resort to these five people." of `Ali (`a) and Fatimah (`a).
The Holy Prophet (s) said: "We serve as the ark of B- In "Al-Mustadrak alal-Sahihayn", Hakim salvation. Whoever holds fast to this ark will reach Nishaburi quotes `Abdullah bin Ja'afar bin Talib as
MIA 47 | P a g e June 6, 2011
Message of Thaqalayn
saying that when the Messenger (s) of Allah looked Islamin", 9). Based on a tradition narrated from to the blessings coming down, he said, "Call on Saeed bin Jubayer, Bukhari, Ibn Abi Hatam, Ibn them." Safiyeh said, "O Messenger of Allah, whom `Aker, and Ibn Mardawayh have said that this verse should we call upon?" He replied, "The members of has been revealed about the wives of the Prophet (s) my Household: `Ali, Fatimah, Hasan and Husayn." and believe that they are the members of the They were called upon. Then the Prophet (s) placed Household of the Messenger (s) of Allah ("Fath al- his cloak over them and raised both hands and said, Qadir", 27/4, Egypt 1350 A.H.). In addition to the "O Allah, these are the members of my Household. wives of the Holy Prophet (s), Qurtabi and Ibn Kathir Peace be upon Muhammad and upon the Household consider `Ali, Fatimah, Hasan and Husayn (peace be of Muhammad." Almighty Allah revealed the verse, upon them all) as members of the Household to "... Allah only desires to keep away ... (33:33)." whom the "tathir verse" applies. But Tirmidhi, Ibn Hakim Nishaburi said this tradition is an Jurir, Ibn Manzar, Hakim Nishaburi, and Bayhaqi authenticated tradition. The Holy Prophet (s) taught who are all Sunni `Ulama have referred to the them to send greetings upon his household ("`Ayan authentic tradition of Ummu Salamah and have thus al-Shi`ah" 358/1; "Fadail al-Khamsah" 227/1; "Al- considered the "tathir verse" applicable to `Ali, Mustadrak" 147/3). Ibn Jurir and Ibn Abi Hatam have Fatimah, Hasan and Husayn (peace be upon them quoted Qutadah as saying that in relation to the verse, all). The Shias have mentioned several reasons and "... Allah only desires to keep away ... (33:33)", the proofs that the "ahl al-bayt" of the Holy Prophet (s) Prophet (s) stated, "These are the members of my are exclusively `Ali, Fatimah, Hasan and Husayn to Household, and Allah has purified them of any whom the "tathir verse" applies. The most important uncleanness and granted them His mercy. We serve of these reasons and proofs are: as the tree of prophethood, the pillar of mission, the place of passage of angels, the house of mercy, and 1. Based on an authentic tradition narrated from the wealth of knowledge" ("Al-Durr al-Manthur", Ummu Salamah and Abu Saeed Khidri, the "tathir 198/5-199). verse" has been revealed about the Holy Prophet (s), `Ali, Fatimah, Hasan and Husayn (peace be upon C- In "Al-Mustadrak al-Sahihayn", Hakim Nishaburi all). has quoted this authentic tradition from Ibn `Abbas: The Holy Prophet (s) stated, "Love Allah who gives 2. In the Kisa' tradition, it has been stipulated that you food out of his bounty and love me for His love after placing `Ali, Fatimah, Hasan and Husayn (peace and love the members of my Household because of be upon all) under his cloak, the Prophet (s) said: "O love for me." He also relates this tradition which he Allah, these are the members of my Household." This considers authentic from Abu S`ad Khidri: "Whoever means that no one else apart from these is viewed as shows animosity toward us the members of the the "ahl al-bayt". Household will be cast into the fire." ("A'yan al- Shi`a", 315/1). 3. In response to Ummu Salama who asked whether she was also a member of the Household, the Prophet D- Hakim Nishaburi in "Al-Mustadrak", 149/3 and (s) said: "You have your own place, you are Ibn Hajar in "Sawaiq", 140 have related Ibn `Abbas virtuous." He said no more than this. If Ummu as quoting the Prophet (s) as saying: "The stars are Salama, in whose house the "tathir verse" was the source of the earth and the members of my revealed, is not a member of the Household of the Household are the source of the "ummah" (people)." Holy Prophet (s), the verse will surely not apply to Another tradition refers to the same: "The stars are the Messenger's other wives. the refuge for the dwellers of the heavens and my "ahl al-bayt" are the refuge for the "ummah" ("Kanz 4. Some traditions state that based on a request from al-A'mal fi Sunan al-Aqwal wal-Af`al" 116/6). Ummu Salamah, the Prophet (s) allowed her to come Another tradition has said: "the stars are the refuge under the cloak but did so after saying, "Allah these for the dwellers of the skies. So if the stars are are the members of my Household" and reciting the destroyed, the dwellers of the skies will also be "tathir verse". destroyed. The members of my Household are the refuge for the dwellers of the earth. If they are destroyed, the dwellers of the earth also be 5. `Akramah Bariri (d 105 A.H.) and Urwat bin destroyed" (Muhib Tabari in "Zakhair al-`Uqba", Zubayr (d 93 A.H.) are among the people who have 17/1 and `Ali bin Sultan Muhammad Qari in "Mirqat related that the "tathir verse" has been exclusively al-Mafatih" 610/5, Egypt, 1339 A.H.). revealed about the wives of the Prophet (s). Of course, Akramah subscribe to Khawarij ("Al-`a'lam" Zarkali, 42/5) and Urwat ("`Ayan al-Shi`ah", 309/1). Some Sunni `Ulama regard the "tathir verse" Also the pronoun in the said verse is masculine not pertinent to all kin and relatives of the Holy Prophet feminine. Such a narration cannot contrdict the (s) including the wives, children, the Bani Hashim famous tradition related by `Aishah, Ummu Salamah, and Bani`Adul-Mutallib (Ash'ari in "Maqalat al-
MIA 48 | P a g e June 6, 2011
Message of Thaqalayn
and Abu Saeed Khidri, who have considered the "ahl al-bayt" to be exclusively five people. They have said The Significance of Self-control and that the verses coming before and after the "tathir verse" are related to the wives of the Prophet (s), so Self-purification this verse should also be relevant to them. Mohammad Ali Shomali Qur'anic verses are not classified based on the order It is a common idea amongst all religious and of their revelation or contents. In addition, Zayd bin spiritual traditions that human beings should have Arqam who has related the authenticated Thaqalayn some kind of self-control. Although we enjoy free tradition, has stated that the wives of the Holy will, we need to exercise our free will in a Prophet (s) are not regarded as the members of his responsible way. In the same way that we expect Household). He was asked: "Aren't the wives of the others to respect our dignity and interests, we should Holy Prophet (s) considered as the members of the respect dignity and interests of others. We should Household?" He replied: "The wives of the Prophet also safeguard our own dignity and long term reside in the Prophet's house but the Prophet's "ahl interests. Thus, we cannot simply go after our whims al-bayt" are those to whom the grant of "sadaqah" is and desires and do whatever we want. We need to religiously unlawful." Another tradition has it that have self-control and self-discipline which leads to Zayd was asked to name the members of the self-purification. If we purify our hearts we will no Household of the Holy Prophet (s). He was asked longer need to resist our temptations and control whether the Prophet's wives were among his "ahl al- ourselves against lower desires and lusts, since a bayt". He replied: "No, a wife lives with a husband purified person desires nothing except what is good for a while and then might be divorced and go back and moral for himself and others. In what follows, we to her parents." will study the necessity of self-control and self- purification. 6. After citing the "tathir verse", `Ali Qari in the Self-control "Annotation to Qazi Ayaz's Shifa" (as related in "`Ayan al-Shi`ah", 309/1) has mentioned that On the necessity of self-control, the Glorious Qur'an according to a tradition narrated by Ibn `Abbas, the says: Prophet's "ahl al-bayt" include his wives as well. وَ أَﻣَّﺎ ﻣَﻦْ ﺧﺎفَ ﻣَﻘﺎمَ رَﺑِّﮫِ وَ ﻧَﮭَﻰ اﻟﻨَّﻔْﺲَ ﻋَﻦِ اﻟْﮭَﻮى ﻓَﺈِنَّ اﻟْﺠَﻨَّﺔَ ھِﻲَ ,According to Abu Saeed Khidri and some followers اﻟْﻤَﺄْوى the "ahl al-bayt" include `Ali, Fatimah, Hasan and Husayn (peace be upon all). He says: "There is no And as for him who fears to stand in the presence of problem if we gather these traditions together and his Lord and forbids his own soul from its whims and consider both groups to be members of the caprices then surely Paradise is the abode. (79:40 & Household of the Holy Prophet (s). But It would go 41) against the Shia idea that the "tathir verse" applies ﯾﺎ داوُدُ إِﻧَّﺎ ﺟَﻌَﻠْﻨﺎكَ ﺧَﻠﯿﻔَﺔً ﻓِﻲ اﻟْﺄَرْضِ ﻓَﺎﺣْﻜُﻢْ ﺑَﯿْﻦَ اﻟﻨَّﺎسِ ﺑِﺎﻟْﺤَﻖِّ وَ ﻻ ﺗَﺘَّﺒِﻊِ only to `Ali, Fatimah, Hasan and Husayn and that اﻟْﮭَﻮى ﻓَﯿُﻀِﻠَّﻚَ ﻋَﻦْ ﺳَﺒﯿﻞِ اﻟﻠَّﮫِ إِنَّ اﻟَّﺬﯾﻦَ ﯾَﻀِﻠُّﻮنَ ﻋَﻦْ ﺳَﺒﯿﻞِ اﻟﻠَّﮫِ ﻟَﮭُﻢْ ﻋَﺬابٌ they are immaculate . Even the fact that they regard ﺷَﺪﯾﺪٌ ﺑِﻤﺎ ﻧَﺴُﻮا ﯾَﻮْمَ اﻟْﺤِﺴﺎبِ the consensus of Imamiyyah `Ulama as proof to the veracity of thiswould be rejected. Abu Saeed Khidri's O David! …do not follow the whims of your own tradition only shows that these four are members of soul for they will lead you astray from God's path. the Prophet's Household and does not indicate that (38:26) no one else is among the "ahl al-bayt". ﯾﺎ أَﯾُّﮭَﺎ اﻟَّﺬﯾﻦَ آﻣَﻨُﻮا ﻛُﻮﻧُﻮا ﻗَﻮَّاﻣﯿﻦَ ﺑِﺎﻟْﻘِﺴْﻂِ ﺷُﮭَﺪاءَ ﻟِﻠَّﮫِ وَ ﻟَﻮْ ﻋَﻠﻰ أَﻧْﻔُﺴِﻜُﻢْ أَوِ اﻟْﻮاﻟِﺪَﯾْﻦِ وَ اﻟْﺄَﻗْﺮَﺑﯿﻦَ إِنْ ﯾَﻜُﻦْ ﻏَﻨِﯿًّﺎ أَوْ ﻓَﻘﯿﺮاً ﻓَﺎﻟﻠَّﮫُ أَوْﻟﻰ ﺑِﮭِﻤﺎ ﻓَﻼ ﺗَﺘَّﺒِﻌُﻮا But Akramah's traditions explicitly quotes Ibn اﻟْﮭَﻮى أَنْ ﺗَﻌْﺪِﻟُﻮا وَ إِنْ ﺗَﻠْﻮُوا أَوْ ﺗُﻌْﺮِﺿُﻮا ﻓَﺈِنَّ اﻟﻠَّﮫَ ﻛﺎنَ ﺑِﻤﺎ ﺗَﻌْﻤَﻠُﻮنَ ﺧَﺒﯿﺮاً `Abbas as saying that verily the "ahl al-bayt" refers to the wives of the Prophet. On the other hand, O you who have faith! Be maintainers of justice and Khidir's tradition says that the Prophet said: "Only witnesses for the sake of God, even if it should be these (i.e. `Ali, Fatimah, Hasan and Husayn) are the against yourselves or [your] parents and near Members of my Household." This indicates exclusive relatives, and whether it be [someone] rich or poor, membership. How then can these two traditions be for God has a greater right over them. So do not combined? For this reason, the Imamiyyah `Ulama follow [your] desires, lest you should be unfair, and if have consensus on following the traditions of the you distort [the testimony] or disregard [it], God is immaculate Imams (peace be upon them all) and the indeed well aware of what you do. (4:135) distinguished disciples to the effect that the "ahl al- Here we find two pieces of advice. Firstly, to observe bayt" of the Prophet (s) are only the five people God's Will, to fear Him and to try to obey Him. And known as the "Al-e-Aba" and "Ashab Kisa'". secondly, to forbid our soul from doing what is wrong and harmful to us. This becomes only possible when we have some kind of self-control. In Nahj al-
MIA 49 | P a g e June 6, 2011
Message of Thaqalayn
Balaghah, there is a very beautiful and insightful So, it is a basic fact that we must have self-control. If description of an un-named brother. Imam Ali a.s. is we believe that we should just do what we want by quoted as saying: satisfying and gratifying ourselves, then there is no point in talking about spiritual direction. Of course, ﻛَﺎنَ ﻟِﻲ ﻓِﯿﻤَﺎ ﻣَﻀَﻰ أَخٌ ﻓِﻲ اﻟﻠَّﮫِ وَ ﻛَﺎنَ ﯾُﻌْﻈِﻤُﮫُ ﻓِﻲ ﻋَﯿْﻨِﻲ ﺻِﻐَﺮُ اﻟﺪُّﻧْﯿَﺎ ﻓِﻲ Islam tells us that self-control is just a beginning; it is ﻋَﯿْﻨِﮫِ … وَ ﻛَﺎنَ إِذَا ﺑَﺪَھَﮫُ أَﻣْﺮَانِ ﯾَﻨْﻈُﺮُ ]ﻧَﻈَﺮَ[ أَﯾُّﮭُﻤَﺎ أَﻗْﺮَبُ إِﻟَﻰ اﻟْﮭَﻮَى for those people who are at the start of the journey. ]ﻓَﺨَﺎﻟَﻔَﮫُ[ ﻓَﯿُﺨَﺎﻟِﻔُﮫُ What we need to do is to transform our soul from one In the past I had a brother-in-faith, and he was which has an interest in lower desires into a soul prestigious in my view because the world was which instead has a yearning for good things. Then insignificant in his eyes… If two things confronted our soul itself becomes a helper and an assistant to him he would see which was more akin to his whims us. But this is a matter of training and purifying the and he would do the other. (Wise Sayings, No. 289) soul. We see that one of the brother-in-faith's qualities was There is a beautiful story in the Mathnawi by Rumi that when faced with two options, (for example which shows how the heart can be transformed in whether to go to one place or another, one meeting or either a good way or a bad way. Rumi says that once another or to engage in one business or another), that there was a perfume market where every person who is, when he was at a 'crossroads' and wanted to wanted to sell perfumes had a shop. As a result, choose which way to turn, he would look at his own whoever entered this bazaar would only sense the soul/heart, trying to discover which course of action beautiful fragrance of perfumes. Everyone enjoyed it, was dearer to his self, his own personal interest and especially the perfume sellers who of course are the then he would do the other one. For example, one best people to appreciate perfume due to their refined might have the option to either watch TV or to help sense of smell, whereas we become confused after someone with his work. The soul which is not trained smelling too many different fragrances. But one day may encourage us to go and watch TV, saying that it someone went to the bazaar with a horse and the is a waste of time to help the other person. But horse dirtied the passageway of the bazaar. The instead it is better to spend the time helping the other people became very angry because they could not person. tolerate the bad smell but no-one had the strength to take the dirt outside. It was like torture for them. So Of course, we may not always be able to find out someone suggested that they had better bring what is the right course of action by just following someone there whose job was to clean horses' stables. this instruction. But it is important to at least try to They went to ask a young man to help them. He said find out what our selfish desire wants us to do. God that of course he would be able to do this as this was has given us the ability to distinguish between what his job and what he always did. But when he entered our egoism or greediness wants from us and those the bazaar, before even reaching the dirty place, as things which are in our 'real' interests. When we work soon as he smelt the fragrance of perfume he became for our 'real' interest we also secure the interests of unconscious because he was used to bad smells and other people. God has created us in a way that when so could not tolerate good fragrances. we really serve ourselves, then we serve all human beings. But if we try to be 'clever' and only serve In a similar way, on one hand, we find people who ourselves, then we not only damage ourselves but enjoy praying, who enjoy having some private time also others. There are lots of ways to damage with God. And, on the other hand, we find people ourselves and others. But it is not possible to truly who become angry when they see you praying and it serve oneself and not serve others. causes them pain. And when they see you go to the mosque or the church, they feel troubled by this. There is also another method which we can use when There is a hadith which says that a believer in the we want to make a decision and have two or three mosque is like a fish in water but when a hypocrite is options to consider and do not know what to do. In in the mosque he feels like he is in prison and always such cases, it is useful to try to imagine that a person wants to escape. So these are the different states of who is very pious, and whose actions you trust and the soul that we can reach through self-training and accept, is in your place. Then try to decide what that self-purification. person would do if he were in your place. Since you have information about the way that person normally Self-purification makes his decisions and about his intentions and In the Glorious Qur'an, God emphasises the good will, by keeping that person in mind you may purification and purity of the human soul as follows: be able to understand what to do. For example, you وَ اﻟﺸَّﻤْﺲِ وَ ﺿُﺤﺎھﺎ وَ اﻟْﻘَﻤَﺮِ إِذا ﺗَﻼھﺎ وَ اﻟﻨَّﮭﺎرِ إِذا ﺟَﻼَّھﺎ وَ اﻟﻠَّﯿْﻞِ إِذا could imagine a pious scholar or pious relative, not ﯾَﻐْﺸﺎھﺎ وَ اﻟﺴَّﻤﺎءِ وَ ﻣﺎ ﺑَﻨﺎھﺎ وَ اﻟْﺄَرْضِ وَ ﻣﺎ ﻃَﺤﺎھﺎ وَ ﻧَﻔْﺲٍ وَ ﻣﺎ ﺳَﻮَّاھﺎ necessarily an infallible or saint. You could then ﻓَﺄَﻟْﮭَﻤَﮭﺎ ﻓُﺠُﻮرَھﺎ وَ ﺗَﻘْﻮاھﺎ ﻗَﺪْ أَﻓْﻠَﺢَ ﻣَﻦْ زَﻛَّﺎھﺎ وَ ﻗَﺪْ ﺧﺎبَ ﻣَﻦْ دَﺳَّﺎھﺎ think about what they might do and this would give you some kind of insight. I swear by the sun and its brilliance and the moon when it follows the sun and the day when it makes
MIA 50 | P a g e June 6, 2011
Message of Thaqalayn
manifest the sun (and her beauty) and the night when Thus we see that one of the tasks of the Holy Prophet it covers the sun and the heaven and Him who made (s.a.w.), in addition to reciting the Qur'an and it and the earth and Him who extended it and the soul teaching the Qur'an and wisdom, was to help us to and Him who made it perfect, then He inspired it to purify our souls. Indeed, the appointment of Prophet understand what is right and wrong for it. He will Muhammad (s.a.w.) for such tasks was an answer to indeed be successful who purifies it and he will the prayer of Abraham (a.s.) and Ishmael (a.s.) after indeed fail whoever pollutes and corrupts it. (91:1- they raised the foundations of the House (ka'bah): 10) َ إِ ْ َ ْ َ ُ إِ َ َ َّ ْ ِ ْ ُ َّ إِ ْ َ ِ َ ِ َّ َ َ ٕ ْ َ َ ْ ْ ِ َ َ إِ ْ ُ َ َ ّ َّ ُ ْ َ ُ َ َّ َ ْ َ ْ So, after swearing eleven times, after so much ُ ْ ِ َ ْ ِ َ َ َ ِ ْ ُ ِّ َّ ِ ٕ ُ َّ ً ُ ْ ِ َ ً َ َ َ ٕ َ ِ َ ِ َ َ ُ ْ َ َ ْ إِ َ ّ َ ٕ َ ْ َ ُ َ َ ّ َ ّ ّ ُ َ َ ّ َ emphasis, God declares that the person who purifies ُ ً ِ ْ ُ ْ َ ْ ُ َ َ ْ ِ ْ ٓ ِ َ َ ُ َ ِّ ُ ُ ُ ْ ِ َ َ ْ َ ْ ْ ِ ْ َ َ َ ُ ِ ْ َ َ ِّ ِ ْ إِ َّ َ ٕ َ ْ َ ْ َ ْ ُ َ ُ his soul will be successful and whoever pollutes and corrupts his soul will fail. On the Day of Judgement there will be two groups of people: those who are Our Lord! Accept from us; surely You are the prosperous and happy because they purified their soul Hearing, the Knowing….Our Lord! And raise up in and those who are in an unfortunate position because them a Messenger from among them who shall recite they were careless and negligent of their soul. to them Your verses and teach them the Book and the wisdom, and purify them; surely You are the Mighty, Purification of the soul is a prerequisite for closeness the Wise. (2:127-129) to God. Indeed, the whole point of morality and spirituality is to purify one's soul. It is only then that Just imagine how wise Abraham was! How lovely his the soul starts shining, receiving and reflecting supplication was! In three places in the Qur'an, God utmost radiation and light from God. If we want to says that He has sent the Holy Prophet (s.a.w.) to do meet God, Who is the Most Pure, then we need to the same thing that Abraham (a.s.) and Ishmael (a.s.) achieve purity. It is impossible to be polluted and had wanted: to recite for the people the verses of the then try to go towards God. If we want to go divine Book, to teach them the divine Book and somewhere where the people are smart, well-dressed wisdom and to purify their souls. Of course, it must and beautiful, then we too need to make ourselves be God Himself who inspired them to pray in this clean and tidy, we should put on good clothes and way. God is so merciful that He first invites us to call thus make ourselves somehow compatible with them. Him, then He inspires us what to ask and then he Otherwise they will say that we will spoil their answers our call and prayer. gathering and damage their reputation. Thus purification of the people was an important task One of the main tasks of all the Prophets (a.s.) and a for the Holy Prophet (s.a.w.) and, indeed, all the major aim behind all their endeavours in teaching the Prophets (a.s.). These verses clearly show the great divine message was to help people to purify their significance of the task of purification of the soul. It souls. Referring to the mission of the Prophet is noteworthy that in the prayer of Abraham and Muhammad (s.a.w.), the Glorious Qur'an says: Ishmael the request of teaching the Book and wisdom is mentioned before the purification, but in all the three places that God describes the mission of the ھُﻮَ اﻟَّﺬي ﺑَﻌَﺚَ ﻓِﻲ اﻟْﺄُﻣِّﯿِّﯿﻦَ رَﺳُﻮﻻً ﻣِﻨْﮭُﻢْ ﯾَﺘْﻠُﻮا ﻋَﻠَﯿْﮭِﻢْ آﯾﺎﺗِﮫِ وَ ﯾُﺰَﻛِّﯿﮭِﻢْ وَ Prophet Muhammad (s.a.w.), purification precedes ﯾُﻌَﻠِّﻤُﮭُﻢُ اﻟْﻜِﺘﺎبَ وَ اﻟْﺤِﻜْﻤَﺔَ وَ إِنْ ﻛﺎﻧُﻮا ﻣِﻦْ ﻗَﺒْﻞُ ﻟَﻔﻲ ﺿَﻼلٍ ﻣُﺒﯿﻦٍ teaching the Book and wisdom. This indicates the He is the one who has sent amongst illiterate people priority and great importance of purification. This an apostle from among themselves who recites to also suggests that a prerequisite for learning the Book them His verses and purifies them and teaches them and wisdom is to be pure. the Book and the wisdom. (62:2) There are a number of sources of impurity. A major ﻟَﻘَﺪْ ﻣَﻦَّ اﻟﻠَّﮫُ ﻋَﻠَﻰ اﻟْﻤُﺆْﻣِﻨﯿﻦَ إِذْ ﺑَﻌَﺚَ ﻓﯿﮭِﻢْ رَﺳُﻮﻻً ﻣِﻦْ أَﻧْﻔُﺴِﮭِﻢْ ﯾَﺘْﻠُﻮا ﻋَﻠَﯿْﮭِﻢْ or the major source of impurity is the attachment to آﯾﺎﺗِﮫِ وَ ﯾُﺰَﻛِّﯿﮭِﻢْ وَ ﯾُﻌَﻠِّﻤُﮭُﻢُ اﻟْﻜِﺘﺎبَ وَ اﻟْﺤِﻜْﻤَﺔَ وَ إِنْ ﻛﺎﻧُﻮا ﻣِﻦْ ﻗَﺒْﻞُ ﻟَﻔﻲ the materialistic life and worldly affairs to the extent ﺿَﻼلٍ ﻣُﺒﯿﻦٍ that the Prophet Muhammad (s.a.w.) is quoted as Certainly God conferred a great favour upon the saying: believers when He raised among them a Messenger ُ َ ْ َ ٕ ُ ّ ُ ّ ْ َ َ َ َّ َ ٕ َ ٕ َ ْ ْ ُ َ ُ ِ َ ّ ُ َّ َ ِ ُ َ ٕ َ ٍ ٕ َ َ َ ُّ َ ََ َ ٕ ٍ ٕ َ َ َ ُّ ُ ْ ً ِ ْ َ from among themselves, reciting to them His verses and purifying them, and teaching them the Book and The attachment to this world is the source for every the wisdom, although before that they were surely in wrong. Beware how the one who is attached to this manifest error. (3:164) world has loved what God dislikes. What wrong can be a greater crime than this?[1] ْ ٓ ِ َ ُ ُ ْ َ ُ ً َ ِ َ ٕ َ ْ ِّ ُ َ ْ َ ْ ُ ْ َ ُ َ ِّ ْ ُ ُ ُ ُ ْ ِ َ َ ْ ُ ُْ ُ ْ َ َ َ ْ ْ َ ُ ِ ْ َ َ َ ُ ُ َ ِّ َ ْ َ ُ َ The materialistic world (dunya) is the least important As We sent to you an Apostle from among and valuable thing in the sight of God. To be attached yourselves, who recites to you Our signs, and purifies to it and make it one's ultimate end in one's life is a you, and teaches you the Book and wisdom, and grave mistake and impurity. Therefore, one of the teaches you what you did not know. (2:151) major treatments of this problem and a crucial means
MIA 51 | P a g e June 6, 2011
Message of Thaqalayn
of purification of the soul is to ask people to give It is a basic fact that we must have self-control. There alms. In some twenty verses of the Qur'an, giving can be no spirituality without self-discipline. We alms (al-zakat) is mentioned right after establishing cannot develop ourselves by simply doing what we prayer (iqamat a-salat). For example, Allah (swt) wish and satisfying and gratifying our soul. Of says in the Qur'an: course, Islam tells us that self-control is just a beginning. What we need to do is to transform our َ ٕ ُ ِ ُ إِ َ ّ ِ َ ْ ُ ُ َ ّ َ ُ soul ُ َ َ from ِ ْ one which has an interest in lower desires ِّ َ ُ َ ءَ َ ُ ُ َ ّ َ َ ُ ْ ُ َ ّ َ َ ِ َ ُ ْ َ ِّ َ ِ And they were not commanded except to worship into a soul which instead has a yearning for good God, dedicating their faith to Him as men of pure things. By training and purifying our souls, our soul faith, and to maintain the prayer, and pay the zakat. itself becomes a helper and an assistant to us. A That is the upright religion. (98:5) major task of the Prophets and in particular the Prophet Muhammad (s.a.w.) was to help people to Zakat is derived from the same root as tazkiyah purify themselves. The reason for such a great (purification) i.e. za-ka-wa which means growth and emphasis on self-purification is the fact that God is purity. It has been suggested (Lisan al-'Arab, Vol. 14, the Most Pure and the Most Perfect and it is only by p. 358) that the reason for calling alms “zakat” lies in purification of the soul that we can achieve our the fact that paying zakat purifies one's money and ambition of getting close to Him. One major way of possessions. It is also true that paying alms causes purification is to get rid of attachment to the growth (namā) and blessing (barakah) in one's materialistic life by giving out one's own money for money and sustenance. It seems more reasonable to the sake of God. suggest that the main reason for calling alms “zakat” is that it helps in purifying the soul by getting rid of the love for this world. This is why God says to the Prophet Muhammad (s.a.w.):
َ ِّ ُ :Notes ْ ِ ِ ْ ِ َ َ ِّ َ ً ْ ٕ َ َ ْ َ ْ ِ ْ إِ ُ َ ِّ ُ ِ ِ ْ َ َ ُ ْ َ َّ َ ُ َ َ َ َ ٌ َ ُ ْ َ َّ ُ َ ٌ َ ٌ Take charity from their possessions to cleanse them [1] Bihar al-Anwar, Vol. 67, p. 309. and purify them thereby, and bless them. Indeed your blessing is a comfort to them, and God is all-hearing, all-knowing. (9:103) [2] This in addition to the great emphasis that the Qur’an puts on giving alms shows that it is not just a In this verse, instead of the term zakat, sadaqah linguistic point or an accident that paying zakat as a (charity) is used. However, the same point is there: religious requirement and tazkiyah (purification of Giving money for the sake of God helps in the people) as a major task of the Prophet are so purification of the giver.[2] Elsewhere the Qur'an closely linked to each other. says:
َ ُ َ َ َ َ ّ َّ َ ِ ٔ َ َ ٍ ِ ُ ْ َ ُ ِ ْ ْ ِ ْ َ ٍ إِ َ ّ ُ ْ ْ ءَ َ ِ ْ ِ َ ِّ َ ِ ْ ٔ َ َ ْ َ ْ َ َ ْ Life of the Prophet Mohammad he who gives his wealth to purify himself and does not expect any reward from anyone, but seeks only before Starting the Mission the pleasure of his Lord, the Most Exalted, and, surely, soon he will be well-pleased. (92:18-21) S. Ahmad Rahnamaei Thus when someone spends some money for the sake This paper is an attempt to study some aspects of the of God on things such as giving to the needy people Prophet Mohammad's life before his mission started. or building places for common good such as Issues such as the Prophet's birth, his nursing, the Mosques, seminaries, schools and hospitals both story of the splitting of his chest (shaqq al-Sadr) and giver and receiver benefit. However, the main his participation in the Sacrilegious War (Harb al- beneficiary is the giver who is giving some money Fijar) are discussed. which is the least valuable thing in the sight of God The Prophet’s Birth and instead achieves purity and pleasure of God. Perhaps one of the most debatable subjects regarding the biographers' dispute on إِ the ّ َ life ُ ِ of ٕ ْ َ ِ ْ َthe ُProphet ّ ْ ِ َْ is َ ُ َّ َ َ َ َ َ ْ ْ َ ْ َ َ َ َ َ ّ ُ َّ َ ٕ ِ َّ َ َ َ َ ْ ِ ِ َ إِ َّ ِ َ َّ ِ ْ َ ُ the exact date of his birth. If someone were to gather … You can only warn those who fear their Lord in all of the different opinions on this issue, there would secret, and maintain the prayer. Whoever seeks be about twenty options to choose from.[1] Of purification for himself, seeks purification only for course, the year and the month of the Prophet's birth his own sake, and to God is the return. (35:18) is agreed upon by the vast majority of both Sunni and Conclusion Shi'i historians and narrators of hadith. It is accepted as a well-known fact that the Prophet was born in the lunar month Rabi' al-Awwal of the 'Year of the
MIA 52 | P a g e June 6, 2011
Message of Thaqalayn
Elephant', i.e. 570 C. E.[2] The majority of Muslim and goodness. She nursed him for two whole years, scholars agree with the consensus on the subject.[3] and then she brought him back to his mother.[16] Since the very beginning, however, there has been a Ibn Ishaq relates of Halima: difference between the Sunni and Shi'i schools on the He [the Prophet] was growing up as none of the other actual day of the birth of the Prophet, and this children grew and by the time he was two he was a difference is reflected in their works where they point well-made child. We brought him to his mother, to the birthday of the Prophet as it will be dealt with though we were most anxious to keep him with us here.[4] The seventeenth of Rabi' al-Awwal is because of the blessing which he brought us. I said to supported by the Shi'a due to a famous saying, while her: “I should like you to leave my little boy with me the twelfth of the month is recognized by the vast until he becomes a big boy, for I am afraid on his majority of Sunni scholars. Among the Shi'a, it was account of the pest in Mecca.” We persisted until she only al-Kulayni[5] who certified the date of the sent him back with us.[17] twelfth of the month.[6] Was the Prophet Spurned Because of His Some Sunni biographers refer to the disagreement Orphanhood? among historians[7] but conclude: “the majority … agree that Muhammad was born on the twelfth of It is related that Halima used to say that she and other Rabi' al-Awwal, the claim of Ibn Ishaq and other foster-mothers refused the apostle of God when he biographers.”[8] Ibn Ishaq observes that the Prophet was offered to each of them, because they could not was born on Monday, the twelfth of Rabi' al-Awwal, expect to get payment from the child's father.[18] M. in the 'Year of the Elephant'.[9] According to the Hosayn Haykal (Sunni biographer) says, general belief of Sunnis, Monday was the actual day ' the prospect of an orphan child did not much attract of the birth of the Prophet,[10] while among the Shia, them (wet nurses), since they hoped to be well Friday is determined to have been the day in rewarded by the father. The infants of widows, such question.[11] Nowadays, in Islamic Republic of Iran, as Muhammad, were not attractive at all. Not one of there is an anniversary celebration which is held th th them accepted Muhammad into her care, preferring every year from the 12 to the 17 of Rabi' al- the infants of the living and of the affluent.[19] Awwal. The week during which the ceremony is held, is called the 'Week of Unity'. It indicates that each This point is understood from Ibn Ishaq's sira, sect can respect the other's thought, while still according to which Halima states: “We said, 'An focusing on what it has received through its own orphan! and what will his mother and grandfather tradition. do?', and so we spurned him because of that.”3 The thirteenth century Shi'i biographer al-Irbili,[12] S. Ja'far Murtada (Shi'i biographer) also refers to the states that he believes such a disagreement on the day same story and states that Halima at first spurned of the Prophet's birth is natural. To him this is Muhammad (as her colleagues had done before her), because the Arabs then were unfamiliar with dates but finally she accepted him because she found no and calendars. They did not know how to record their child other than him.[20] He, however, suggests children's birthdays. What seems amazing and another possibility which is presented by some Shi'i unreasonable to al-Irbili is the biographers' dispute on scholars. They are not satisfied with this part of the the date of the Prophet's death.[13] story and refute it on the basis of the following considerations: Extraordinary Events Some biographers deny any unusual circumstance in 1-It is related that 'Abdullah, the Prophet's father, was alive at the time of his son's birth and died a few respect to the birth of the Prophet and remark that months after. Some say that the father's death “there was nothing unusual about Amina's pregnancy occurred seven months after the Prophet's birth, while or delivery.”[14] However, some extraordinary c some other state that it was seventeen months.[21] It events are narrated in almost all Sunni and Shi i is also alleged by some others that 'Abdullah's death biographies, events which are alleged to have occurred twenty-eight months after his son was happened before or very soon after the Prophet's born.[22] Therefore, we are not sure whether the birth.[15] Prophet was an orphan at his birth or not. Even if we The Prophet’s Suckling accept that Muhammad was an orphan at his birth, he was still a descendant of an honorable and wealthy Why would Muhammad have been suckled by a man like 'Abd al-Muttalib one of whose properties nurse other than his own mother? Biographers accept was a herd of two-hundred camels, in the “Year of that the Prophet was nursed by Thuwayba, servant of the Elephant.”[23] People knew his grandfather to be Abu Lahab, for a while. Then Halima al-Sacdiyya, a generous and exalted person. They knew that his daughter of Abu Dhu'ayb, accepted him into her daughter-in-law Amina also was from a wealthy charge, because she had found no one other than this family. So an orphan such as Muhammad should orphan child. Halima related that after she took never have been deprived of the chance to have a Muhammad with her, she found all kinds of blessings
MIA 53 | P a g e June 6, 2011
Message of Thaqalayn
foster-mother like the other children of nobles. His unhealthy air of Makka. They had to look for foster- rights also could never be disregarded, especially mothers to nurse their babies far from the city for a when he was under the protection of his few years until they had grown up enough. It is grandfather.[24] Moreover, we must consider that related that Halima brought Muhammad back to his asking for nurses was the practice of the Makkan mother when he was four, but Amina wanted her to aristocracy[25] among whom was the leader of the take him again with her to the desert, because she Quraysh, 'Abd al-Muttalib. was afraid of such diseases afflicting him. The Custom of Choosing Foster-Mothers Two of the above-mentioned reasons are related in the form of certified hadiths. That is to say, the There are good reasons as to why Muhammad, like second one has been related in Ibn Ishaq's sira [33] as other infants, was suckled by a desert tribe. On the one hadith, and the fifth one is presented by Ibn Athir whole, it was the practice of nobles of the Makka and again in the form of a hadith.[34] Also it is elaborated until recently was still practiced among Makkan by al-Tabari, in his history of the Prophet,[35] and by aristocracy. They used to send their children to the haykal in his Hayat[36] as a narrative from Halima. desert on the eighth day of their birth to remain there The rest of these reasons are the result of the until the age of eight or ten. Some of the tribes of the biographers' understanding of the sira. desert had a reputation as providers of excellent wet nurses, specially the tribe of Banu Sa'd.[26] From the The Story of the Splitting of the Prophet’s chest points of this view, there were some reasons behind In several sources from both Sunni and Shi'i this practice, such as: traditions, one may find the story of the splitting of 1- Their children's physical disposition could grow the Prophet's chest. although the original narrative sounder because they inhaled the purest of desert air, comes from Sunni tradition, the story is narrated in and the hardness of desert living, which caused their some Shi'i books too. Different attitudes are quick growth and equipped them with a natural expressed by biographers towards this extraordinary adaptability towards different conditions.[27] anecdote. On the whole, most Sunni scholarship has agreed upon the authenticity of the story, while to the 2- They were able to learn the purest and most contrary, most Shi'i scholarship has rejected it. classical Arabic language, since they avoided the multi-cultural conditions of Makka, which was According to Ibn Ishaq, quoting Halima, the story usually crowded with different tribes, especially went like this: during the season of pilgrimage, or when the trade Some months after our return, he and his brother caravans were in Makka for their transactions. were with our lambs behind the tents when his Makkans mostly used to ask the Banu Sa'd to nurse brother came running and said to us, 'Two men their children, for this tribe was the most preserved clothed in white have seized that Qurayshi brother of Arab of the tribes of the cities or the desert.[28] Thus mine and thrown him down and opened up his belly, the Prophet himself told his companions: “I am the and are stirring it up.' We ran towards him and found most perfect Arab of you all. I am of Quraysh, and I him standing up with a livid face. We took hold of was suckled and brought up among the tribe of Banu him and asked him what the matter was. He said, Sa'd b. Bakr.”[29] 'Two men in white raiment came and threw me down 3- Inhaling the pure air of the desert caused their and opened up my belly and searched therein for I children to grow up brave and strong-hearted, and know not what.' So we took him back to our tent.[37] gave them “the spirit of personal freedom and This incident was what prompted his foster-mother to independence.”[30] return him to his mother. Ibn Ishaq then relates 4- The nature of desert living usually agreed with another hadith on the authority of a learned person their children's mental growth, and gave them purer whom he thinks was khalid b. Ma'dan. This person, intellect and talent, for they were far from the on the authority of some of the Apostle's companions, disturbances and difficulties of urban living, and told Ibn Ishaq that the Prophet said: lived a simple and more natural life.[31] … I was suckled among the B. Sa cd b. Bakr, and 5- it is related that Halima, when returning the while I was with a brother of mine behind our tents Prophet to his mother after two years in the desert, shepherding the lambs, two men in white raiment asked Amina to let her take him again to the desert, came to me with a gold basin full of snow. Then they because of an epidemic then raging at Makka.[32] seized me and opened up my belly, extracted my heart and split it; then they extracted a black drop Makka had bad and hot air, especially during the from it and threw it away; then they washed my heart summer and children were in more danger than and my belly with that snow until they had adults, for the warm and dry situation of this city did thoroughly cleaned them. …2 not suit Makkan newborns. Therefore, Makkans used to send their children to the desert where it wasn't In Sahih of Muslim, the story is narrated through a warm and dry in order to protect them from the chain on the authority of Anas b. Malik. According to
MIA 54 | P a g e June 6, 2011
Message of Thaqalayn
the hadith of Anas, the extracted black drop was the immutable, and that the pagans are blameworthy portion of Satan in the Prophet's heart. At the end of because they do not reason.[43] this narrative, Anas mentions that he himself used to According to Haykal, the Prophet was never involved see the mark of that splitting on the chest of the in 'irrational' and 'miraculous' things. prophet.[38] Citing from Sahih of Muslim, S. Ja'far Murtada, Negative Attitude towards the story remarks that Sunni books of hadith and sira often Evaluating the story, Haykal states: mention such a story. According to some of these Orientalists and many Muslim scholars do not trust sources, the splitting of the Prophet's chest took place the story and find the evidence therefore spurious. several times. The first time occurred in his third year The biographers agree that the two men dressed in of age when he was among B. Sa'd, the second one white were seen by children hardly beyond their occurred when he was ten, the third one at the time of second year of age, which constitutes no witness at his Commission, and the fourth at the time of the all, and that Muhammad lived with the tribe of banu night journey and his ascent to heaven. The narrators Sa'd in the desert until he was five. The claim that attempt to justify the repetition of the story as this event had taken place while Muhammad was two increasing his glory.[44] Regarding the story in itself, and a half years old and that Halimah and her Murtada, points out some of the attitudes which are husband returned the child to his mother immediately expressed towards it as follows: thereafter, contradicts this general consensus. 1-The story is considered a clear sign of the Consequently, some writers have even asserted that prophethood that appeared before the time of his Muhammad returned with Halimah for the third Mission, and according to which the prophetic office time.[39] of Muhammad was predicted.[45] As an extra proof, Haykal refers to the ideas of two 2-It refers to a verbal and terminological Orientalists, Muir and Dermenghem. Muir states that interpretation of sura Inshirah, as mentioned it is difficult to discover the real fact, for the story before.[46] have been invested with so many marvelous features. He concludes that the story was probably due to a fit 3-It does not seem to be a sound and authentic story, of epilepsy, a sort of nervous or epileptic seizure, since the Prophet was born pure, lacking any defect, which could not at all have hurt Muhammad's healthy imperfection, and impurity.[47] constitution.[40] 4-It is an unreal story which non-Muslim scholars Dermenghem believes that this legend is only based have either ridiculed or taken as a proof of some of on a verse from the Qur'an, and has no foundation their untrue beliefs. For instance, it is advocated by other than the speculative interpretations of the verses some Christians that no human beings, even the which are depicted in sura al-Inshirah: ”Had We not Prophet of Islam, are infallible; rather they all revived [literally ”opened”] your breast. And had We perform faulty actions except Jesus Christ, who never not removed the burden which galled your was touched by Satan. They come to the conclusion back?”[41] From point of view of Dermenghem the that only Jesus was beyond the level of humanity, story of the splitting is based upon the speculative and he actually was a divine being in the shape of interpretation of these verses.[42] Haykal comes to man.[48] Thus, in their opinion, it must be assumed this conclusion: that Muhammad was an impure man, as it is shown by the story of splitting. Certainly, in these verses the Qur'an is pointing to something purely spiritual. It means to describe a Among the Orientalists, we can find someone like purification of the heart as preparation for receipt of Dermenghem who in his the life of Mahomet states: the divine message and to stress Muhammad's over- “This legend of the opened breast offers, moreover, taxing burden of prophethood. Those Orientalists and certain dogmatic interest. The black stain removed by Muslim thinkers who take this position vis-à-vis the the angels can be linked to the stigma of original sin foregoing tradition do so in consideration of the fact from which only Mary and Jesus were free.”[49] that the life of Muhammad was human through and Murtada, on the other hand, thoroughly refutes the through and that in order to prove his prophethood story, and considers it a jahili hadith which is rooted the Prophet never had recourse to miracle-mongering in jahiliya thought, coming out of the opinion of the as previous prophets had needed to do.. people of ignorance (ahl al-jahiliya). Quoting some This finding is corroborated by Arab and Muslim examples from al-Aghani, he asserts that a legend historians who consistently assert that the life of the like this has its background in the age of ignorance. Arab Prophet is free of anything irrational or According to al-Aghani, the very same event mysterious and who regard the contrary as occurred four times to an unlightened person named inconsistent with the Quranic position that God's Umayya b. Abi al-Salt, when he was sleeping in his creation is rationally analyzable, that His laws are sister's house. In his case it was two birds that
MIA 55 | P a g e June 6, 2011
Message of Thaqalayn
descended upon him, and one of them opened his 5-In the event that God does wish His servant not to chest.[50] be immoral and sinful, is it necessary to perform such a terrible cleansing in the sight and hearing of others? In support of his position, S. Jacfar Murtada, presents And doesn't it mean that the Prophet was obliged to seven proofs, mostly in the form of questions. These do good unwillingly and automatically, since he was are as follows: operated upon and cleaned in such a way by God?2 1-One of the sources for this narrative is the Sira of 6-Why must it have been only Muhammad, among Ibn Ishaq, who on the authority of a learned person, all the prophets, who was chosen for this declared that what persuaded Halima to return the operation?[55] Is it rational to believe that Prophet to his mother was something apart from the Muhammad was the most excellent of prophets, and above-mentioned reason. Accordingly, it was because at the same time he was the only prophet who was in … a number of Abyssinian Christians saw him with need of such an operation because of having a black her when she brought him back after he had been drop in his heart? Or is it possible to allege that there weaned. They looked at him, asked questions about was the same satanic drop in the hearts of other him, and studied him carefully, then they said to her, prophets, but that they were not removed because the 'Let us take this boy, and bring him to our king and angels, who were responsible for the operation, did our country; for he will have a great future. We know not know the method of operation yet?![56] all about him.' The person who told me this alleged 7-And finally, doesn't a story like this contradict what that she could hardly get him away from them.[51] is revealed in Quranic verses that affirm that Satan Therefore, the hadiths that attest that his foster- neither has any authority over those who believe and mother was urged to bring him back to his mother by trust in their Lord,[57] nor over His (pure) the extraordinary event of splitting his chest in the servants,[58] nor over those who are sincere and desert seem to be doubtful.[52] purified?[59] According to Islamic thought, all prophets including the Prophet of Islam are the most 2-How could the return of the prophet to his mother sincere servants of Allah who were sent by Him to be due to the opening of his chest? On the one hand, people. Then how could Satan have dominance and it is alleged that this tale happened when he was three authority over the Prophet till the time of his night or two and some months. And on the other, it is said journey and ascent to heaven?[60] that he was returned to his mother when he was five years old. How can one harmonize these two In any case, the story is related in its original form claims?[53] only through the authority of Sunni tradition, and that it never goes back to the sayings of one of the Imams 3-Is it accurate to aver that the root of evil is a black of the Shi'a.[61] drop in the heart, and something that requires a physical splitting and operation in order to get rid of The Prophet and the Sacrilegious War (Harb al- it? Does this mean that whosoever has such a black Fijar) drop can be a virtuous person if the black drop is The war was known as sacrilegious because the tribes removed from his heart by an operation? Or is it Kinana and Qays 'Aylan violated the holy months[62] acceptable to say that this fact was specific only to by conducting warfare therein.[63] the Prophet, and no one else can share this event with him? Then why should the Prophet be the only one Most of Sunni biographers accepted that Muhammad among human beings whose heart contained this took part in the fijar war and that “he stood on the black drop and no one other than him?2 side of his uncle.” For instance, Haykal states that 4-Why should that operation have been repeated there is apparent consensus as to the kind of several times (four or five times) at great intervals, participation that Muhammad had in this war. Some even a few years after the Mission, and at the time of people claim that he was charged with collecting the the night journey (isra) and his ascent to heaven arrows falling within the Makkan camp and bringing (micraj)? Was this repeated because the black drop, them over to his uncle for re-use against the i.e. that satanic portion, was so tenacious in the enemy.[64] Others claim that he himself participated Prophet's heart, to the extent that it kept growing, and in the shooting of these arrows.[65] returned again and again? Was that black drop like a Concerning the age of the Prophet at the time of this cancer, a single operation to excise which was war, haykal continues that useless, so that it was in need of more extensive operations, one after another? If it were so, then why History has not established the age of Muhammad did that black drop not return after the fourth or fifth during the fijar war. Reports that he was fifteen and operation? Further, why should Allah torture and twenty years old have circulated. Perhaps the punish His Prophet by such a chastisement? Wasn't it difference is due to the fact that the fijar war lasted at possible for Him to create His apostle free and pure least four years. If Muhammad saw its beginning at from any satanic black drop?[54] the age of fifteen, he must have been close to twenty at the conclusion of the peace. 2
MIA 56 | P a g e June 6, 2011
Message of Thaqalayn
The circulation of the reports putting the Prophet's (the head of Banu Qays and a spear-thrower), with age at between fourteen or fifteen and twenty is the result that Abu bara fell down from his horse.[74] found in the Sira of Ibn Ishaq. That is to say, 4-Some reports are contradictory, such as in what is according to Ibn Hisham, Muhammad was fourteen related by Ibn Hisham. First he states that the Prophet or fifteen years old when he participated in the participated in the fijar war when he was fourteen war.[66] But in the same Sira, it is quoted from Ibn years old, but at the end of the story he records Ibn Ishaq that when the sacrilegious war occurred, the Ishaq's opinion that the fijar took place when the Prophet was twenty years old.[67] Harmonizing the Prophet was twenty years old, i.e. twenty years after two reports, haykal observes, “Since the said war the Year of the Elephant.[75] Another example of lasted four years, it is not improbable that both claims contradiction among the narratives is Ya'qubi's are true.”[68] Haykal then approves of the Prophet's reports, according to which Harb b. Umayya did not participation and the extent of his participation in this take part in the fijar war, whereas according to other war through a hadith according to which, the narratives Harb participated in the war while he was Prophet, years after his commission to prophethood, the head of the Quraysh and the Kinana.[76] said, “I had witnessed that war with my uncle and shot a few arrows therein. How I wish I had never We come to the conclusion that the Prophet neither done so!”2 partook in the fijar war nor cooperated with any side in the war. So this kind of inconsistency in the This is while for many Shi'i scholars it is not narratives should be attributed to the political agenda acceptable that the Prophet participated in the fijar of the Umayyad, who were responsible for these war. To these scholars there are four proofs as fabrications.[77] follows to support this view: The Prophet’s trip to Sham 1-The war broke out in the sacred months, the holiness of which was never violated by the Prophet Among a number of stories, we may refer to a very and his uncle Abu Talib. One who studies the sira of famous one which has been accepted by almost all Muhammad and Abu Talib will consider how they historians and biographers of the Prophet. The story used to respect issues like the holiness of the sacred of his first trip to Sham alongside his uncle Abu Talib months. As mentioned in al-Kafi, al-Ghadir and explains how the monk Bahira foretold the coming some other sources of hadith, Abu Talib believed in apostleship of the Prophet. According to Ibn Ishaq the pure Abrahamic religion. furthermore, he was an the story went like this: “He (Bahira) saw the Apostle executor of Abrahamic wills and beliefs. Thus, how of God in the caravan when they approached, with a could the violation of the holiness of such months be cloud over-shadowing him among the people. Then attributed to a religious man like Abu Talib?[69] The they came and stopped in the shadow of a tree near negation of Abu Talib's participation in fijar means the monk. He looked at the cloud when it over- that Muhammad also, who was then under his shadowed the tree, and its branches were bending and supervision and his instruction, never participated in drooping over the apostle of God until he was in the this war.[70] shadow beneath it.”[78] After Bahira saw this extraordinary event he stared at the Prophet closely 2-Ya'qubi reports that it is related that Abu Talib “finding traces of his description (in the Christian prohibited any of Banu Hisham to take part in fijar books).” He asked him many questions, “and what war, saying that it was an oppression, a hostile act, the apostle of God told him coincided with what breaking with relatives and a violation of the holiness Bahira knew of his description.”2 Here the monk of the sacred months. Abu Talib insisted that he foretold the prophethood of the Prophet and he would not participate in that war nor would any of his advised Abu Talib to “guard him carefully against the family. Among Banu Hisham it was only Zubayr b. Jews, for by Allah! if they see him and know about 'Abd al-Muttalib who took part unwillingly and under him what I know, they will do him evil; a great future the pressure of his alliances. Ya'qubi continues that lies before this nephew of yours, so take him home 'Abdullah b. Jad'an al-Taymi and Harb b. Umayya quickly.”[79] said that they would never attend any position from which Banu Hisham kept themselves away.[71] Summarizing Comments 3-The conflict of hadiths is another reason. Some of 1. The dispute surrounding the date of the Prophet's these hadiths restrict his role to collecting and birth is a result of the differences between the carrying the arrows which had fallen within the camp hadith and sira sources from both Sunni and Shi'i of the Makkans in order that they may be re-used sects. against their enemy. Also, he was charged with 2. One should be very cautious and careful about protecting his uncles' equipment.[72] A group of the unusual events narrated and associated with hadiths indicate that the Prophet shot a number of the Prophet's birth. On the whole, the narratives arrows against the enemy, but later on he wished that which imply such extraordinary events indicate he had never done that.[73] The third group of the possibility that there might have been narratives state that the Prophet injured Abu Bara something unusual about Amina's pregnancy or
MIA 57 | P a g e June 6, 2011
Message of Thaqalayn
delivery. They show that like some other the fact that was always observed by the Prophet prophets' births,[80] the birth of Muhammad also and his uncle Abu Talib, the master of Quraysh. was accompanied by miraculous events. These This is why later on such a pre-Islamic social extraordinary events may have functioned as custom was affirmed by Islam, and Muslims were signs for Muhammad's prophethood. Narratives asked not to fight during the sacred months. that correspond to the life of the Prophet before 6. Biographers speak of the Prophet's first trip to his mission illustrate that his prophecy never Sham. They “tell how the monk recognized in occurred accidentally or by chance. Rather, many Muhammad the signs of prophethood as told in things had taken place to gradually establish the Christian books.”[83] The monk informed the doctrine of his apostleship from God. One may Prophet's uncle Abu Talib that his nephew would express the same attitude in the case of the be an apostle of Allah.[84] Certainly such a extraordinary events which happened surrounding prophecy refers to something extraordinary in the the birth of the Prophet. In short, they might be life of the Prophet, and is neither denied nor regarded as irhas, a kind of foretelling or ignored by most biographers. This event assured prophecy. Such stories are related of previous Abu Talib that Muhammad would be a messenger prophets, and need not contradict the supposition of God. [85] that the Prophet's life was human through and through. Bibliography 3. In regard to the story of the Prophet's nursing, if Abu al-Faraj al-Isfahani. al-Aghani. vol. 4, edited by it is accepted that it was the practice of Makkan Samir Jabir. Beirut: Dar al-Kutub al-Islamiyya, 1986. aristocracy to ask for nurses for their children, Al-Buti, Muhammad Sa'id Ramadan. Fiqh al-Sira. then on what basis do some biographers argue New edition. Beirut: dar al-Fikr, 1980. that Muhammad was spurned because of his orphanhood and his poverty? Basically, if Al-Halabi, 'Ali Burhan al-Din. al-Sira al-Halabiya fi Muhammad was offered to foster-mothers, it Sirat al-Amin al-Ma'mun. Vols. 1 & 2, Beirut: Dar al- indicates that he was from Makkan aristocracy. Ma'arif, 1980. And if this was so, how could he have been ' refused by any wet-nurse to whom he was Al-Irbili, Ali b. 'Isa. Kashf al-Ghumma fi Ma'rifat al- offered, especially when it is obvious that his A'imma. 2nd ed. Beirut: Dar al-Adwa', 1985. grandfather was well-known among all the tribes Al-Kulayni, Muhammad b. Ya'qub. al-Kafi, al-Usul for his generosity, honor and mastership of the wal-Rawda. Vol. 7, edited by A. Ghaffari. Tehran: al- Quraysh?[81] It is also said that the Prophet's Maktaba al-Islamiyya, 1962. ' inheritance from his father Abdullah was more ' than enough for having a foster-mother: at least Al-Kulayni, Muhammad b. Yaqub. Al-Kafi, al-Usul. five camels, a flock of sheep, a sword, and some Vol. 1, part 1. The book of excellence of knowledge, money. Thus, the reason that Muhammad was translated into English by Sayyid Muhammad Hasan nursed by Halima Sa'diya was that he did not Rizvi. Tehran: WOFIS, 1978. accept the breasts of any woman to whom he was Al-Maqrizi, Taqi al-Din Ahmad b. 'Ali. Imta' al- offered, except those of Halima. When she put Asma'. Vol. 1, edited by Mahmud Muhammad him to her bosom to suckle him, the Quraysh Shakir. Cairo: Matba'at Lajna al-Ta'lif wal-Tarjama infant surprisingly grasped his foster-mother's wal-Nashr, 1941. breasts, and this made his family very cheerful. ' ' ' Al-Murtada al-Amili, al-Sayyid Jafar. Al-Sahih min Abd al-Muttalib then asked Halima: “Which tribe ' do you belong to?” And she answered: “I am Sirat al-Nabi al-A zam. 2nd. ed. vols. 1 & 2, Qum: from Banu Sa 'd.” He asked her name, and she 1983. ' said that her name was Halima. Abd al-Muttalib Al-Murtada al-'Amili, al-Sayyid Ja'far. Al-Sahih min became very happy and said: “Excellent, Sirat al-Nabi al-A'zam. Preface to the third edition, excellent! Two praised and valuable attributes, unpublished, July 1993. ' ' salvation (sa d - sa ada) and patience (hilm). Good ' tidings to you Halima for having these excellent Al-Murtada al-Amili, al-Sayyid Ja'far. Dirasat wa characteristics that imply eternal happiness and Buhuth fi al-Tarikh wal-Islam. 2nd. ed. vol. 1, Qum: glory![82] 1983. ' 4. concerning the story of the splitting the Prophet's al-Tabari, Abu Jafar Muhammad b. Jarir. Tarikh al- chest, we realize that the story is untrue and Rusul wal-Muluk. 5th edition. Vol. 2, edited by unreasonable, and also destructive to the Muhammad Abu al-Fadl Ibrahim. Cairo, Dar al- personality of the Prophet. Ma'arif, 1977. 5. Regarding the 'sacrilegious war' as an offensive Dermenghem, Emile. The Life of Mahomet. one, we deny the Prophet's participation in it, for Translated by Arabella Yorke, New York: The dial this war broke the holiness of the sacred months, Press, 1930.
MIA 58 | P a g e June 6, 2011
Message of Thaqalayn
Haykal, Muhammad Husayn. Hayat Muhammad. 5th Ya 'qubi, Ahmad b. Abi Ya'qub. Tarikh Ya 'qubi. Vol. ed. Cairo: Maktabat al-Nahda al-Misriyya, 1952. 2. Farsi translation by Muhammad Ibrahim Ayati. Tehran: 1965. Haykal, Muhammad Husayn. The Life of Muhammad. Translated from the 8th Edition of *** Hayat Muhammad by Isma'il Ragi A. al-Faruqi.
North American Trust Publication, 1976.
' ' Ibn Athir, Izz al-Din Abi al-Hasan Ali b. Muhammad. al-Kamil fi al-Tarikh. Vols. 1 & 3. Beirut: Dar Sadir, 1965. Notes: Ibn Athir, 'Izz al-Din Abi al-Hasan 'Ali b. Muhammad. Usd al-Ghaba fî Ma'rifat al-Sahaba. [1] Cf. Rasuli, Tarikh, Vol. 1, p. 107. Vol. 1. Cairo: al-Sha'b, 1970. [2] Ibn Hisham, al-Sira al-Nabawiya, 1st edition, Ibn Hisham, Abu Muhammad 'Abd al-Malik. al-Sira edited by ‘Umar ‘Abd al-Salam Tadmuri (Beirut: Dar al-Nabawiyya. Vol. 1, edited by 'Umar 'Abd al-Salam al-Kitab al-‘Arabi, 1987),Vol. 1, pp. 183-184 ; Tadmuri. Beirut: Dar al-Kitab al-'Arabi, 1987. Ya‘qubi, Tarikh Ya ‘qubi, Farsi translation by Ibn Ishaq, Muhammad. The Life of Muhammad. Muhammad Ibrahim Ayati (Tehran),Vol. 1, p. 385. Translated into English by Alfred Guillaume. Oxford: There are very few historians who suggest a date Oxford University Press, 1955. other than the Year of the Elephant. They allege that ' it was a few years before the occurrence of the Ibn Kathir, Isma il Abu al-Fida'. al-Bidaya wa al- Elephant. For instance, al-Maqrizi in his book Imta‘ Nihaya. Vols. 1, 2 & 3, edited by Ahmad Abu ' al-Asma ‘, refers to several opinions which concern Muslim et al. Beirut: Dar al-Kutub al-Ilmiyya, 1985. the year of the birth. He mentions that the ideas differ Ibn Kathir, Isma 'il Abu al-Fida'. al-Sira al- from fifteen years before to forty years after the Year Nabawiyya. Vol. 1, edited by Mustafa 'Abd al-Wahid. of the Elephant. al-Maqrizi himself gives preference Beirut: Dar Ihya' al-Turath al- 'Arabi, 1980. to what the majority says, that is the Year of the Elephant. See: Rasuli, Tarikh, Vol. 1, footnote, pp. Majlisi, Muhammad Baqir. Bihar al-Anwar. Vols. 11, 107-108, from al-Maqrizi, Vol. 1, pp. 3-4. 15, 18 & 46. Beirut: al-Wafa', 1983. Majlisi, Muhammad Baqir. The Life and Religion of [3] Haykal, Hayat, p. 108 ; Murtada, Al-Sahih , Muhammad. English translation of vol. 2 of Hayat al- Vol. 1, p. 78. Qulub, by James L. Merrick, San Antonio: Zahara Trust, 1982. [4] As Majlisi indicates, the ‘ulama of the Imami Muir, Sir William. The Life of Mahomet From school agree that the birth of the Prophet occurred on Original Sources. New edition, abridged from the Friday, the seventeenth of Rabi‘ al-Awwal. However, first edition in four volumes (published in 1861). most of their fellow Sunnis maintain that it took place London: Waterloo Place, 1877. on Monday, the twelfth, although some insist on the eighth, and others on the tenth of that month, and yet Muslim b. al-Hajjaj. Sahih Muslim, Vol. 1, edited by a few others declare that it happened in the month of ' Musa Shahin Lashin & Ahmad Umar Hashim. Ramadan. Majlisi, The Life and Religion of ' Beirut: Mu'assasat Izz al-Din, 1987. Muhammad, English Translation of Hayat al-Qolub, Muslim, Abu al-Husayn b. al-Hajjaj. Sahih Muslim. Vol. 2, by James L. Merrick (1982), p. 34 Vol. 8. Cairo: al-Azhar, 1915. [5] al-Kulayni, (d. 939/ 940)a well known Shi‘i Rasuli Mahallati. Tarikh Tahlili Islam. Vols. 1 & 2. tranditionist of the 4th Muslim century, in his al-Kafi, Tehran: Irshad Islami, 1992. al-Usul wa al-Rawda, Vol. 7, p. 131 (Mawlid al- Saduq, Abu Ja'far Muhammad b. 'Ali. Ikmal al-Din Nabi), agrees with the Sunni position that the Prophet wa Itmam al-Ni 'ma. Najaf: al-Matba 'a al- was born on the 12th of Rabi‘ al-Awwal. However, Haydariyya, 1970. he mentions that it was on Friday and not on Monday, as Sunni tradition says. Subhani, Ja'far. Furugh Abadiyyat. Vol. 1. Qum: Daftar Tablighat Islami, 1993. [6] Murtada, Al-Sahih, Vol. 1, p. 78. Majlisi, in his Tabarsi, Abu 'Ali al-Fadl b. al-Hasan. Majma' al- Bihar after differentiating between the two Sunni and Bayan fi Tafsir al-Qur'an. Vols. 3 & 5. Qum: Shi‘i traditions, says that among Shi‘a it was al- Maktabat, Ayatullah al-Mar'ashi, 1983. Kulayni who selected, either intentionally or because of taqiya, what the Sunni tradition advocates. See: Tabataba'i, Muhammad Husayn. al-Mizan fi Tafsir Majlisi, Bihar al-Anwar, (Beirut: al-Wafa’, 1983), al-Qur'an. Vols. 13, 14 & 20. Beirut: al-A'lami, 1970. Vol. 15, p. 248.
MIA 59 | P a g e June 6, 2011
Message of Thaqalayn
[7] Haykal, Hayat, p. 109. Prophet’s birth, as some historians believe. See: Ya‘qubi, Tarikh, Vol. 2, p. 362. [8] Haykal, The Life, p. 48. [22] Majlisi, Bihar, Vol. 15, p. 125 ; Murtada, Al- [9] Ibn Hisham, al-Sira, Vol. 1, p. 183 ; Ibn Kathir, Sahih, Vol. 1, p. 81. In short, as Ibn Athir mentions, al-Bidaya wal-Nihaya, edited by Ahmad Abu Muslim the date of ‘Abdullah’s death is a controversial et al. (Beirut: al-Turath al-‘Arabi, 1980), Vol. 2, pp. subject among the historians. See: Ibn Athir, Usd al- 242-243 ; al-Maqrizi, Imta‘ al-Asma‘, edited by Ghaba, Vol. 1, p. 20 Mahmud Muhammad Shakir (Cairo: 1941), Vol. 1, pp. 3-4 [23] See: Rasuli, Tarikh, Vol. 1, p. 182.
[10] Ibid. [24] Cf. Murtada, Al-Sahih, Vol. 1, p. 81 ; Subhani, Furugh Abadiyat, 8th edition (Qum: 1993), Vol. 1, p. [11] al-Kulayni, al-Kafi, al-Usul val-Rawda, edited 160. by Ghaffari (Tehran: al-Maktaba al-Islamiyya, 1962), Vol. 7, p. 131 ; Majlisi, Bihar, Vol. 15, p. 248, etc. [25] Murtada, Al-Sahih, Vol. 1, p. 81 ; Haykal, The Life, p. 49. [12] One of the Iraqi Shi‘i biographers in Baghdad who died in 1293. He wrote his book, Kashf al- [26] Haykal, The Life, p. 48. See also: Murtada, Al- Ghumma fî Ma‘rifat al-A’imma, on the biography of Sahih, Vol. 1, p. 81. the Prophet and the Shi‘i Imams. [27] Haykal, p. 49 ; Murtada, Vol. 1, p. 88. [13] Murtada, al-Sahiih, Vol. 1, p. 79, citing al-Irbili, Kashf, 2nd edition (Beirut: Dar al-Adwa’, 1985), [28] Haykal. p. 52 ; Murtada, Vol. 1, pp. 81-82. Vol. 1, p. 14. [29] Ibn Ishaq, The Life, p. 72 ; Haykal, The Life, p. [14] Haykal, The Life, pp. 47 and 51. 52.
[15] For details see: Ibn Ishaq, The life of [30] Haykal, The Life, pp. 51-52 ; Murtada, Al- Muhammad, translated by A. Guillaume (London- Sahih, Vol. 1, p. 82. New York-Tronto: Oxford University Press, 1955), p. 69; Al-Tabari. Tarikh, Vol. 2, p. 156. It is also [31] Murtada, Al-Sahih, Vol. 1, p. 82. narrated by Shi‘i scholars. For instance, see: al- Saduq, Ikmal al-Din wa Itmam al-Ni‘ma (Najaf: 1970), pp. 189-190 ; al-Irbili, Kashf, Vol. 1, pp. 20- [32] Cf. Haykal, Hayat, p. 110 ; Ibn Athir, Usd al- 21. Ghaba, Vol. 1, p. 21. See: al-Tabari, Tarikh, Vol. 2, p, 159 ; Majlisi, Bihar, Vol. 15, p. 401 and Rasuli, Tarikh, Vol. 1, pp. 183-184. [16] Ibn Ishaq, The Life, pp. 71-72 ; Haykal, The Life, p. 49 ; Murtada, Al-Sahih, Vol. 1, p. 81. [33] Ibn Ishaq, The Life, p. 72. [17] Ibn Ishaq, The Life, p. 71. [34] Ibn Athir, Usd al-Ghabah, Vol. 1, p. 21. [18] Ibid., p. 71. [35] al-Tabari, Tarikh , Vol. 2, p. 159. [19] Haykal, The Life, p. 49. [36] Haykal, Hayat, p. 110. [20] Murtada, Al-Sahih, Vol. 1, p. 81. [37] Ibn Ishaq, The Life, pp. 71-72. [21] al-Irbili, Kashf, Vol. 1, p. 15; Murtada, Al- Sahih, v.1, p. 81. Ya‘qubi in his history says that the [38] Muslim, Sahih, Vol. 1, pp. 165-166, Hadith 261 death of ‘Abdullah happened two months after the ; Murtada, Al-Sahih, v.1, pp. 82-83. Prophet’s birth. He refutes the suggestion that the former’s death was before the birth of the Prophet. [39] Haykal, The Life, pp. 50-51. He further argues that consensus is established upon the first opinion that the father died after his son’s [40] Muir, The Life, pp. 6-7 ; Haykal, The Life, p. birth, to the extent of even one year after the 51.
MIA 60 | P a g e June 6, 2011
Message of Thaqalayn
[41] The Qur’an, 94 : 1-2. [61] Majlisi, Bihar, Vol. 15, pp. 349-357. Rabbani, the commentator of Bihar indicates that there is no [42] Haykal, The Life, p. 51. Dermenghem states need to confirm the excellent character of the Prophet that “a wholly mystical operation, the opening and through such an extraordinary and miraculous event. cleansing of a heart destined to receive without Ibid., Footnote # 2. reserve and transmit faithfully the divine message, thus bearing the heavy burden of its mission.” He [62] Most of the Muslim commentators believe that then continues that “The cleansing of the heart takes there are four sacred months and they are as follows: a well-known place in mystic symbolism. Dhu al-qacda, Dhu al-Hijja, Muharram, and Rajab. Dermenghem, The Life, pp. 32-33. [63] Ibn Ishaq, The Life, p. 822. Also see: haykal, [43] Haykal, The Life, p. 51. The Life, p. 56 & Murtada, Al-Sahih, Vol. 1, p. 95.
[44] Murtada, Al-Sahih, Vol. 1, pp. 83-84. [64] Haykal, The Life, p. 57. Also see: Ibn hisham, al-Sira, Vol. 1, p. 210. [45] Murtada, Al-Sahih, Vol. 1, p. 84, citing al- Bui, Fiqh al-Sira, pp. 62-63. [65] Ibid., p. 57.
[46] Ibid., citing Haykal Hayat, p. 111. [66] Ibn Hisham, al-Sira, Vol. 1, p. 208.
[47] Ibid., citing Tabataba’i, al-Mizan, Vol. 13, pp. [67] Ibid., p. 211 ; Ibn Ishaq, The Life, p. 82. 32-33, citing al-Tabarsi, “Majma ‘ al-Bayan”, Vol. 3, p. 395. [68] haykal, The Life, p. 57.
[48] Ibid., pp. 84 & 87-88. [69] Murtada, Al-Sahih, Vol. 1, p. 95.
[49] Dermenghem, The Life, p. 33. [70] Since this natural conclusion seems clear to Murtada, he does not mention it at the end of his first [50] Murtada, Al-Sahih, Vol. 1, pp. 88-89 ; Abu al- argument. Faraj al-Isfahani, al-Aghani, Vol. 4. pp. 132-135. [71] Murtada, Al-Sahih, Vol. 1, pp. 95-96, citing al- [51] Ibn Ishaq, The Life, p. 73. See: Murtada, Al- Ya ‘qubi, Tarikh, Vol. 2, p. 371. Sahih, Vol. 1, p. 85. [72] Ibid., p. 96, citing Ibn Hisham, al-Sira, Vol. 1, [52] Murtada, Al-Sahih, Vol. 1, p. 85. p. 210.
[53] Ibid. [73] Ibid., citing al-Halabi, al-Sira, Vol. 1, p. 207.
[54] Ibid., pp. 85-86. [74] Ibid., citing al-Halabi, al-Sira, Vol. 1, p. 208.
[55] Halabi in his Sira maintains that it was only the [75] Ibid., citing Ibn Hisham, al-Sira, Vol. 1, pp. Prophet of Islam who was operated in this way. By 208, 211. this al-Halabi considers such an operation as an increase in the Prophet’s excellency and honor. See: [76] Ibid., pp. 96-97. al-Halabi, al-Sira, Vol. 1, p. 167. [77] Ibid., p. 97. [56] Murtada, Al-Sahih, Vol. 1, p. 86. [78] Ibn Ishaq, The Life, p. 80. [57] The Qur’an, 16 : 99. [79] Ibid., p. 81. [58] Ibid., 17 : 65. [80] As it is depicted in the Qur’an, the births of the [59] Ibid., 15 : 39-40. prophets like ‘Isa Ibn Maryam’, ‘Yahya Ibn Zakariya, etc. were accompanied by some miracles and [60] Murtada, Al-Sahih, Vol. 1, p. 87. extraordinary events. See: The Qur’an, 19 : 7-33.
MIA 61 | P a g e June 6, 2011
Message of Thaqalayn
[81] Cf. Murtada, Al-Sahih, Vol. 1, p. 125. If we assume that the designer of the system possesses all those necessary prerequisites, we should [82] See: Ibn Athir, Usd al-Ghaba, Vol. 1, p. 21 ; assess subsequent stages in the process of achieving Rasuli, Tarikh, Vol. 1, p. 182 ; Majlisi, Bihar, Vol. the desirable realism which is necessary for a system 15. p. 125 & 442 ; Sobhani, Furugh , Vol. 1, p. 160 ; to be able to provide a proper context for itself. By Halabi, Sira, Vol. 1, p. 147. this we mean the extent to which this system is compatible with the norms and values of the society (where the system is to be implemented), the extent [83] Haykal, The Life, p. 54. of consistence between those norms and values and the emotional values presented by the system, and [84] Murtada, Al-Sahih, Vol. 1, p. 91. finally the extent to which this system assures the realization of a desirable education to create social [85] “They will ask you about fighting during the obedience for those ideological views and emotional hallowed month. Say: ‘Fighting therein is a great values. (transgression), while obstructing God’s way, disbelief in Him and the Hallowed Mosque’, ” The Although the system may be realistic, accurate, and Qur’an, 2: 217. rational in perceiving the reality and understanding its needs and their satisfaction, it will remain incapable if it is not preceded by an ideological Transliterated impetus which supplies the society with bases for the Message of Thaqalayn stance that it should take toward the universe, the life, and the man itself. Consequently, the ideological Islamic Economy: Its Ideological impetus will guarantee the system the element of and iman [faith] rescue it from the most important civilizational maladies including ilhad [atheism], Legal Foundations which is the opposite of iman, and shirk [polytheism], which signifies the excessive belief in Ayatullah Muhammad Ali Taskhiri false gods, and shakk [doubt], which is a manner Translated by M. Azimi Etemadi resembling other destructive attitudes. Unless these requirements are realized, we cannot assure the Vol. 2, Nos. 2 & 3 provision of the first contextual element for the system's implementation. Similarly, as long as the Every system, intending to achieve certain goals, emotional motivations, which are the focus of must be designed in a realistic manner. Therefore, if education, are not perfectly compatible and the system is supposed to be implemented in order to harmonious with the ideological structure of the serve human life, particularly in the long-run, it must society, we cannot guarantee balance in man's serve man's goals and be consistent with his fitrah personality when there is a wide gap between his (primordial nature). This is not possible unless the beliefs and the internal and external values and designer of the system has a command over the motivations that the system provides in order to knowledge necessary for understanding social and satisfy his needs. Moreover, these emotional individual aspects of man. Besides, the designer motivations cannot form human behavior and action should have a thorough understanding of actual unless they are strong and clearly defined. relations between those two aspects of man and the primordial nature of man as well. In addition to those So far, we have realized the necessity of two factors prerequisites, the designer should understand the for every system intending to materialize its human historical trends of such a relationship, the needs for goals: first, the planner's holistic approach towards the development of such relationships and methods human reality, including his relations and needs as for pursuing those needs in order to realize an well as their fulfillment concomitant with the rest of evolutionary, human approach toward actualizing the the system; second, facilitating its implementation goals of the creation of man. through faith and compatible emotional motivations.
Indeed, the way the aforesaid satisfaction of needs is Realism, in turn, requires the following two to be carried out should not overlap other systems fundamental factors: first, the system should contain which are meant for satisfying other needs of man. In legal guarantees binding all those who oppose the other words, such a system should observe a wise harmonious human nature or those few who have not balance and study the role and interrelationship of chosen the complete iman or the full commitment to other systems which together comprise the whole the requirements of iman; second, it has a perfect system of life. flexibility to accommodate the temporal and spatial variations in human life and provides fixed solutions
MIA 62 | P a g e June 6, 2011
Message of Thaqalayn
for fixed elements of human life and flexible ones for occasions when it points to Allah's kindness and the accommodation of its alterable elements. knowledge:
We believe that Islam was correct in announcing its "Does He not know Who He created? He it is Who rule in the form of general rules. Thus, it did not made the earth smooth for you, therefore go about in ignore any one of those aspects, but observed them the spacious sides thereof, and eat of His sustenance, perfectly and completed the religion which provides and to Him is the return after death." (67:14-15) appropriate answers to man's needs till the Day of Judgment. "Say: Allah suffices as a witness between me and you. Surely He is Aware of His servants, Seeing. And Accordingly, it announces that the whole Islamic whomsoever Allah guides, is the follower of the right system is based on reality and nature and that it is the way, and whomsoever He causes to err, you shall not fixed truth aiming at serving human beings and find for him guardians besides Him. And We will accomplishing the purpose of his creation. Thus, it gather them together on the day of resurrection on enjoins whatever is desirable and forbids whatever is their faces, blind and dumb and deaf. Their abode is refused by the nature. hell, whenever it becomes allayed We will add to their burning." (17:96-97) God, the Exalted, says: "Then set your face upright for religion in the right state, the nature made by After this introduction, we try to discuss several Allah in which He has made men. There is no points pertaining to the core of the discussion with alteration in Allah's creation. That is the right emphasis on the following subjects: religion but most people do not know." (30:30) 1. Major attributes of the Islamic economy, their And He, the Exalted, says: "Say: O people! Indeed natural character, and there has come to you the truth from your Lord ..." Islam's emphasis on them. (10:108) 2. The proper grounds Islam prepares for its And He, the Exalted, says: "O you who believe! economic system. Answer (the call of) Allah and the Apostle when he calls you to that which gives you life, and know that 3. Relationship between this system and other Allah intervenes between man and his heart, and that systems. to Him you shall be gathered." (8:24) 4. Flexibility of the Islamic economic system. And He, the Exalted, says: "Those who follow the Apostle Prophet, who was taught neither to read nor Salient Features of the Islamic Economy to write, whom they find written down with them in the Tawrah and the Injil [Old and New Testaments], (who) enjoins them to do good and forbids them from When we study the Islamic economy as a way which doing evil, and makes the pure and good things halal Islam prescribes for individual and social behavior in [lawful] for them and makes impure and harmful the economic field and examine Islam's rules in this things haram [prohibited] for them, and remove from area, we can conclude that its most important them their burden and the shackles which were upon attribute is social justice. In this respect, the Islamic them. So (as for) those who believe in him and economy resembles all other systems that claim to be support him and help him and follow the light which serving human being and realizing his social was sent down with him, they are indeed the saved." aspirations but it differs from them in the details of (7:157) its conception of social justice.
The proof of this argument is the same one that Justice cannot emerge unless the following proves its attribution to the Great Creator as it proves requirements are present: first, believing in the for this Creator all attributes of knowledge about all private and social property on an equal and advanced facts and full, absolute control over the formation of level in a way that the private property acts on the shari`ah (the comprehensive body of Islamic rules), fulfillment of man's natural demands for possessing and perfect kindness to the servants and other the result of his effort and obtaining the benefits of attributes which are not imaginable for any body his business. While the public property aims at other than Him the Exalted. guaranteeing that social action enjoys a social product through which the provision of some needs and shortages would become possible. We are not to present any reasoning for this but only point to the Holy Qur'an's emphasis on this fact in all
MIA 63 | P a g e June 6, 2011
Message of Thaqalayn
Second, faith in individual economic freedom as a 1. The prohibition of tabdhir and israf [wasting and general, continuous, comprehensive principle which squandering] in all areas, therefore, an individual stems from the nature of the ownership along with cannot possibly trespass to the line of israf. the belief in the existence of some limits at which this freedom ends. This is for the purpose of either 2. The prohibition of every action that leads to guaranteeing individual's interest as in the case of misuse of particular properties, and of lahw objects the use of which was outlawed because of the [amusement] and mujun [impudence]. physical or moral damage that they could inflict upon the individual, or to secure others' rights and liberties 3. Rejection of all social and economic privileges which is also a natural guarantee admitted by all which discriminate between different groups of religions and human affiliations. people which, in turn, eliminates all the grounds for the emergence of the class system. Third, faith in the principle of mutual responsibility. Islam guarantees, for every individual in the Islamic If we go back and scrutinize all of these features and society, the subsistence level, i.e., provision of his expose them to human nature and conscience we will natural needs. The government is obliged to provide find them principles that may be admitted in a natural this minimum for all and it is absolutely way. This explains the return of each of the two impermissible that even a single needy person is extremist systems of capitalism and socialism to a found in the Islamic society. Regarding how to make moderate position after its collision with opposing the society economically capable of doing this, the natural factors--as we believe. following factors may be mentioned: The natural basis of these views is evidently Obliging individuals to accomplish their emphasized by general regulatory and conceptual responsibilities and duties with respect to the authoritative texts (nusus) that are numerous and to provision of the necessary needs of others. some of which we point here: Since one of government's responsibilities is to compel individuals to perform their obligations, even those which are individual, There are nusus that stress the inherence character of it may bind individuals to carry out these private and public property: duties as well. The legal power of waliy al-amr [head of the The Exalted says: "And the man shall gain nothing Islamic government] to determine the limits but what he strives for." (53:39) (naturally if we of public domain (saddu mantaqat al- interpret it as including worldly possession). mubahat) through legislation supplies the government with the desirable power. Amir al-mu'minin (`a) says: "This property is indeed Public properties and anfal [properties with neither mine nor yours but it is a collective property no particular owner/s] which are designated of the Muslims ... what is earned by their hands does by the government as public properties not belong to any mouths other than theirs." (Nahj al- which the government oversees and uses to Balaghah, sermon 232) achieve the above goal. Financial punishments and methods that are There are some nusus that emphasize the economic devised by Islam to transfer private freedom in a natural form the clearest of which is the properties to the public ownership as with rule on which all fuqaha' [Islamic scholars] rely, respect to mawqufat [endowments] or the namely the rule (Al-nasu musallatuna `ala lands the inhabitants of which perished or amwalihim [people are in control of their the dead without heirs and so forth. properties]). Naturally, there are some limits to this Nature of the Islamic legislation--as Shahid freedom which are mentioned by other nusus al-Sadr (r) put it--which aims at stressing that this restriction is only for the benefit of strengthening the social structure for the the individual and the society. realization of this mutual responsibility. There are some nusus that emphasize the inherence Fourth, belief in the principle of social balance and of mutual responsibility and cooperation and further refusal of the class system in the Islamic society. We consider all kinds of negligence with respect to this came to know through the third point that the principle as a general rejection of din [faith and required minimum is to provide subsistence for all religion]. The Exalted says: "Have you seen the individuals. As far as the maximum is concerned, it person who rejects the religion? He is the one who may be assumed through the following factors: treats the orphan with harshness, and does not urge (others) to feed the poor." (107:1-3)
MIA 64 | P a g e June 6, 2011
Message of Thaqalayn
Finally, there are some nusus that stress the necessity jahl [ignorance]. We can neither mention all of the for the realization of balance in the society through riwayat in this regard nor touch on their educational their emphasis on the prohibition of israf and also the details, therefore, only point to this particular fact necessity of renouncing poverty and providing that the Islamic ethics and educational system subsistence for every individual. The Imam (`a) says, augment in human being the spirit of generosity while speaking of the duties of the waliy al-amr before they emphasize the economic freedom and the [leader] toward the needy: "He keeps giving him possibility of using it to his own particular benefits. from zakah till he makes him needless." The story of Qarun [Korah] is well-known for its focus on this ethical principle (And seek by means of The Proper Grounds Which Islam Prepares for what Allah has given to you the otherworld's abode Its Economic System and do not neglect your share of this world ... (28:77)). In this regard, the analyst can find in front of him a huge wealth of noble nusus that emphasize various This story and this principle is a multifaceted Islamic concepts and numerous rules and fixed historical creed which, if prevails in the society, will provide laws and that all serve the cause of Islamic economy the greatest grounds for the implementation of the and participate, in a natural way, in the realization of desirable economic system. its far-reaching goals. We mention below a number of these issues: D. Al-infaq al-mustahabb [commendable spending for a divine cause] and the extended life: Here, a A. The Real ownership belongs to Allah, the Exalted: wonderful aspect of the solution to the problem of This principle is the most important tenet that forms conflict between the inherent motivations for serving man's image as it leaves its visible marks on the one's self and the motivations for serving the society economic behavior of Muslim individual. Ownership is manifested. According to this notion, one begins belongs only to the Unpaired, Almighty Allah and He with the prolongation of his own life and ends up the Exalted bestowed an assumed, legal ownership with a level of eternity in the hereafter. He finds out upon the human being so that it distributes the that self-interest and social interest are integrated; a properties among its individuals and exercises this notion that encourages him to make continuous infaq ownership according to the purposes that Allah chose which does not ever run out of its driving forces for the benefit of humanity. This notion has great according to the principle which says "whoever influence on the exclusion of negative effects on establishes a favorable habit he will be rewarded both ownership in its absolute capitalistic form. for it and for the action of whoever follows it." And here we would like to remind emphatically the extended effect of waqf since, as the result of these B. The purpose is to reclaim the land through a joint, motivations, the private property is transferred to the human effort and responsibility: In this way, the man public ownership and man's permanent exploitation believes that the human effort from the beginning to the end is one and that the important goal is to make of his property is realized. the humanity subservient before God, establish the worshipping society and prepare the grounds for it E. Shukr al-ni`mah [gratitude for a blessing] means to through making the earth inhabitable, extract the make the best use of the wealth and avoiding its greatest benefits from it to the advantage of all waste: The major problem in the global economic through performing the duties arising from the joint domain does not lie in the weakness of growth rates responsibility. Diversion from this is diversion from of natural resources and their failure to keep up with the purpose. the population growth rate but it lies in the failure to make ideal use of natural resources or, as the nusus put it, in kufran al-ni`mah [ingratitude for the C. Ethical concepts in the service of economic cause: blessing] and squandering the natural, mineral and Islamic nusus are full of a magnificent ethical plan animal resources and so forth (And He gave you of which leads to its contribution to this economic whatever you asked Him for and if you count Allah's system and to the realization of its goals. Most of the blessings you will not (possibly) obtain their number. riwayat [traditions], on one hand, encourage in the Man is indeed very unjust, very ungrateful. ... human being the spirit of cooperation, responsibility, Islamic fraternity, ithar [self-sacrifice], zuhd [piety], (14:34)) and compassion for the miseries and aspirations of others. On the other hand, they drive away from the And it is a kind of shukr al-ni`mah to make ideal use human being such vices as stinginess, greed, of he labor force and to avoid wasting it. For this exclusivism, transgressing the rights of others, reason, the nusus emphasize the continuous work and opportunism, avarice, and envy. Imam Sadiq (`a) even declare it obligatory for those who are able. counted all good manners as the troopers of `aql [wisdom] and all vicious attributes as the troopers of
MIA 65 | P a g e June 6, 2011
Message of Thaqalayn
F. Relationship between moralities and material which we clearly pointed. There are certain `ibadahs pursuits at the civilizational level: There is an that strongly contribute to the public ownership such amazing civilizational fact that nobody can perceive as waqf, if we require niyyat al-qurbah [proximity it except those who believe in the ghayb [the intention] in it. metaphysical world] and its various aspects. The Holy Qur`an stresses that zulm [injustice] leads to C. The economic system and its goals and halak [annihilation] (Thus, because of their injustice pecularities naturally have a strong connection with We destroyed them) and that 'adl [justice] and du`a' the system of mu`amalat [transactions] which is [praying] and shukr [gratitude] leads, in a lawful designed in such a manner to provide the proper way, to rakha' [comfort] (Ask for your Lord's environment for the realization of mutual forgiveness, surely He is the most Forgiving. He will responsibility, balance, and dual ownership, send down the cloud upon you pouring down emphasize the labor element, and prohibits riba abundance of rain. And help you with properties and [usury], 'akl al-mali bi al-batil [financial sons, and make for you gardens and make for you misappropriation], harmful acts, lahw [debauchery], rivers. (71:10-12). This fact arouses, in hearts, a great and wasting of the wealth. hope in the future, even the material future, and opens the way for a social and economic dynamism. D. There is a considerable linkage between the economic system and the system of jihad [military Add to what was mentioned above other major defense] in Islam for the latter system involves, in factors that contributes to this background. addition to combative rules and methods, implications for ownership, war spoils, and so forth. Strong Connection With Other Systems E. Undoubtedly, the economic system is also related It is evident in all systems devised by Islam that they to the social system including the form of society's are put forward as parts of a larger system which principle cell, i.e. the family, and also the social includes, in general, the whole universe. These relations among the families, and individual's systems are in strong and close interconnection in relations with the society. All of these are such a manner that none of them can achieve its predominated by social Islamic rules including desired goal without the implementation of other mutual responsibility and balance, which form the systems (and naturally, we do not claim here that the most important characteristics in the economy as we obligation to set up the system hinges on the mentioned frequently. This argument also involves establishment of other systems but what we the rules regarding mahrs [dowries], nafaqahs emphasize is the issue of system's achievement of all [allowances], various methods of division of labor, of its desired goals.) and such issues as irth [inheritance], wasiiyyahs [bequests], and the rulings with regard to children, In this regard the following points should be made: qada' [adjudication], financial ta`zirs [discretionary punishments] and other varieties of financial punishments, and others which may not be all A. Certain areas of the social system are reserved to be filled by the waliy al-amr (or by some one discussed in this limited space. appointed by him) due to his ijtihad [ability to extract Islamic rule whenever needed] and determination of G. Touching on these relations, the late Ayatullah al- the nature of the prevailing situations and ummah's Sadr points to another aspect of the issue, namely the interest. This is what we observe, for example, in relationship between government's economic doctrine economic, legal, and penal systems and in the and its financial policy which is, in fact, a part of institutions of waqf [endowment], mu`amalat government's planning for enforcement of the laws of [transactions], irth [inheritance], and so forth. This Islamic economy, thus, it is a part of the economy fact indicates the complete connection between these itself. institutions and the ruling political system. H. We already pointed to the link between Islam's B. The economic system is strongly related to the economic system and its ethical system which makes system of `ibadat [worshippings]. This is the issue the latter one of the major preludes and the which is sometimes presented as the companionship motivating element for the ummah in the way of of the prayers and zakah in tens of Qur'anic cases. implementing the economic system and realizing its Zakah and khums are two financial `ibadahs. goals to such an extent that it becomes hard to Financial kaffarat [expiations] are, in fact, also a distinguish between the two systems. huge economic participation by `ibadat system in the service of public economic interest. It should not be Here I would like to point, as a diversion from the ignored that some `ibadahs like sawm [fasting] and main course of discussion, to the fact that Islam hajj provide the elements of economic grounds, to addresses the whole life in general and devises for it
MIA 66 | P a g e June 6, 2011
Message of Thaqalayn
the best system which guides toward the goal in a The Flexibility of Islamic Economic System deliberate manner and based on principles of justice and equity. Whereas we find the positivist world This subject is, in general, related to the flexible today floundering in the establishment of a desirable character of Islamic rules but we will show it from system for the protection of human dignity, the economic angle. Briefly, Islam supplied this distribution of responsibilities, and realization of system with all necessary elements which enable it to rights. Therefore, social systems collapse, one after accommodate the vital changes which occur another, and admit their defeat while Islam remains a frequently and rapidly in the economic field. The straight religion without any deviation. reason is that economy is a field related to the complexities of man's social life as well as to nature's As an example for this argument, we focus on the ability to provide, and the proper environmental slogan which the positivist world spouts through conditions, and so on. Therefore, with respect to land giving it a widespread global character and which has distribution and ownership, there is a great difference recently altered to a sweeping emotional wave, between the situation of land's perfect abundance and namely the slogan of equality of women and men in man's insufficient physical power and the situation of all situations, periods, and places, and with respect to scarcity and increasing shortage resulted from human all rights without any exceptions whatever it would growth rates on one hand, and man's immense be. We have been finding this slogan tens of times in technological power to reclaim the land. This the documents presented in the conferences of difference may affect the issues of hiyazah Mexico City, Bucharest, Cairo, and recently in a [occupancy] -which is considered as an ownership strong and explicit form, in the Beijing Conference factor-, social development, mines' ownership, on Woman. We see the document produced by this vertical ownership -both in depth and in altitude-, conference concentrating, specifically, on the issues energy's ownership, etc. of inheritance, absolute material equality, judgeship, and the so called sexual freedom rights for all ages This difference may also influence the issue of and so forth. alteration of the nature and effects of property relationship leading mujtahids [jurists] to keep aloof We consider this slogan as a blind assertion although from the issue of absolute ownership of land and it has an attractive appearance since equality is one of suggest the subject of haqq al-ikhtisas [exclusivity the principles favorable to the human taste right] which results from the impact made by the concerning two individuals whose rights are equal in individual on the land, thus when the impact ceases terms of their human dignity and affiliation, i.e. the to exist the right will expire and returns to the public man and the woman. But this principle is not too domain which can be used by the Islamic state general to have exceptions. This is due to the natural according to the public interest. differences between man's and woman's physical and emotional structures, nature of the social Therefore, existence of the element of ijtihad and its responsibility which is to be carried out by each, and constant openness represents one of flexibility the extent of participation by each in the social elements without which one cannot know the construction including the establishment of social developments' effects on the nature of the rule justice. Hence, we may not call out the slogan of deduced form the nusus. quantitative equality without considering the desired balance otherwise we will commit, through this The fact that Islam put forward certain broad equality, injustice and unfairness. When the economic rules and related them to the `urf principles of equality and social justice are in [prevailing standards of conduct] concept has a conflict, one may ask to which one the priority goes? special connotation for notions like israf and tabdhir Undoubtedly, the principle of justice is the one which [wasting and squandering], faqr and ghina [poverty common-sense testifies to its generality and and needlessness], al-nafaqat al-muta`arifah insusceptibility to exception, therefore, social justice [customary allowance], al-manfa`at al-muhallalah qualifies the principle of equality and even [lawful profit], ma`un [basic need], riba [usury], determines its socially desired form. mithliyyah and qimiyyah [fungibility and being ad valorem], circulation and depression of cash We feel great regret on the blind, sweeping, global currencies, daman [liability], individual and social wave that has been put forward thoughtlessly and that damage, haraj [impediment], darurah [urgency], al- criticizes against the Islamic inheritance system maslahat al-`ulya [the higher expediency], being pretending to ignore that it is part of a whole and that asbaq [preceding] in waqf, being `aqdiy there is a wonderful balance between this system and [contractual], being bay`iy [exchange], trade through the nafaqah [allowance] system and the duties of taradi [mutual agreement], being qimariy [gamble], each of the man and the woman in the social life. lahw, and even `adalah [justice], zulm [injustice], ta`addi [transgression], and akl al-mal bi al-batil
MIA 67 | P a g e June 6, 2011
Message of Thaqalayn
[misappropriation of property]. Thus, `urf intervenes First, we repeatedly see or hear those who suggest the when these concepts change, often due to change in idea of cross-combination of ideology and system conditions, and consequently, as a result of change in which signifies the establishment of a socialist or a the `urfi [commonplace] view of the subject the capitalist economic system in an Islamic environment judgment also changes as we saw in the issue of or the implementation of Islamic institutions in shatranj [chess] for example. secular social structures. When these combinationists do not achieve desirable results from their efforts However, the most important element on which the they tend to ignore the contradiction between the Islamic system concentrates is the element of system and its implementation context and place the intervention by the mujtahid, just waliy al-amr in the blame on the system itself. We may mention two economic life. This intervention has its own criteria, experiences as examples here: rules, and what the late al-Sadr calls the penetrating beams that illuminate Islam's positions and give it the 1) the experience of establishing socialist systems in spirit of the system and its promising goals1. In such a our Islamic world and their quick failure as in Algeria system, the waliy has the obligation to take advantage -- during Houari Boumedienne's presidency -- and of his social power and true commitment to Islam and Libya. the Islamic expediency of the ummah and, through consultation with the masters of knowledge and 2) the experiment of setting up al-qard al-hasan expertise, carry out his duties which can be [interest-free loan] funds under secular systems summarized as the following: where it was struck with unsatisfactory results that encouraged the opponents to attack the resulting 1. Identification of the best methods and executive situation as cacophony and accusing the planners of arrangements for the enforcement of the fixed rules neglecting the absence of favorable conditions. of Allah, e.g. looking for the best way to eliminate riba in the society while preserving the positive Second, If we wish to achieve good results in our activities performed by the banks. Islamic community, we must provide the desirable grounds through deepening the faith in Allah and 2. Filling the public domain with laws in accordance disseminating the elevated Islamic ethics, explicate with the supreme Islamic expediency while the Islamic concepts related to economics and convey preserving, as much as possible, the primary rule them to the public, and strive to mobilize the feelings regarding the various cases. and sensations and give them a desirable Islamic shape. As long as we do not accomplish this task we 3. Determining the extent to which the conditions are should not expect ideal results. In this regard, I would favorable for the enforcement of Islamic rules and like to draw your attention to some advertising tactics institutions. Therefore, if the faqih finds the employed by the banks which concentrate on the conditions and the rules in such a serious profits generated by the money deposited in al-qard incompatibility that is called by the scholars of usul al-hasan funds and on prizes that it may bring for the as tazahum [conflict], namely tazahum between the depositors without ever referring to the great reward wujub [obligatoriness] of implementing the hukm which ensues whenever they participate in the [ruling] and the prohibition of resulting evil revitalization of the public economy and server the consequences, he must produce the best possible society through their bank activities and deposits and solution to facilitate the implementation of the hukm without mentioning the noble ayat and ahadith which while compensating its mafsadahs [damaging call for such deeds. results]. If this appears to be impossible he should shift to the area of tarjih bi al-ahammiyah Third, we propose that Islamic banks form a fiqhi [preference based on priority] which is a vast area committee consisting of prominent scholars, and that follows the opinions of experts and mujtahids. further, that the mujtahids in al-hawzat al-`ilmiyyah The situation may reach to a point that due to the (Islamic theological schools) undertake a study about priority of preventing the mafsadah caused by it, the the legitimacy and plausibility of the proposed implementation of a certain hukm is suspended. This economic, financial, and banking systems from the area is an accurate and a delicate one which is not to viewpoint of Islamic laws and constantly express be resorted to except in rare situations. their opinions concerning new forms for such systems. Conclusions Bay` al-salam [forward sale], and bay` al-salam al- Based on what was discussed above we can briefly mumathil [fungible forward sale], bay` al-istisna' highlight the following practical conclusions: [manufactural sale], tawrid [mutual forward] contracts, murabahah [resale with stated profit] contracts, and so on are examples of economic
MIA 68 | P a g e June 6, 2011
Message of Thaqalayn
institutions that provide banks with more alternatives for economic activities. This is what the late Shahid al-Sadr proposed a quarter of a century ago through his famous proposal known as riba-free banking and what I put forward as the draft law for the prohibition of riba in the Islamic Republic of Iran. Ijtihad is indeed a source of blessing and Islamic rules are overflowing reserves that can undoubtedly help us to safeguard the Islamic character and spirit and overcome the difficulties caused by the developments of modern life.
Endnotes
1. These goals include, for example, Qur'an's emphasis on avoidance from creating a situation that causes exclusive circulation of wealth only among the rich, and its emphasis on the necessity to prohibit the manipulation of the property which Allah made the sustenance of the ummah, or the emphasis by some nusus on the view that the purpose of trade is to extract benefits or on the prohibition of hajj if its opening results in evil consequences and so on.
http://www.al-islam.org
http://al-islam.org/
MIA 69 | P a g e June 6, 2011