FaithandReasonGroupofScholars-XKP

Published:2013Tag(s):islam"AyatullahMahdiHadaviTehrani""HasnainWalji"Misguidance"LoveorFear""LightofHeavens"EarthNon-muslims"infallibilityoftheProphets"QURAN"PurposeofCreation""ImamMahdi""thest

1ChapterForeword

IntheNameofAllah,the

MostGracious,theMostMerciful

ByHasnainWalji

Islamespousesanenlightenedmindandhence,ithasbeentermedasthepathofknowledge.Inthe

Qur`anthenumberofversesinwhich‘ilm (knowledge)oritsderivativesandassociatedwordsareusedis704.Theaidsofknowledgesuchasthebook,pen,ink,etc.amounttoalmostthesamenumberwhileotherwordsassociatedwithwritingoccurin319verses.[1]By responding to the call of the Qur`an to ponder over creation in order to understand the

greatness of Allah (awj) and reflecting this honored the pursuit of knowledge, considered ameritorious duty, Muslim scholars have amply demonstrated that knowledge elevates the sincereseeker.Inresponsetoapersonwhoposedhimadifficultquestion,Imam‘Alib.AbiTalib(ع)said:“Askin

ordertounderstand,anddonotaskinordertofindfault,forsurelytheignorantmanwhowantstolearn resembles a man of knowledge, and surely a man of knowledge who wants to be difficultresemblesanignorantmanwhowantstofindfault.”Thisthenshouldbethespiritofinquiryaswearefacedwithmanychallengesinthisdayandage.

In particular, young Muslims growing up in Western societies are crying out for rational andconvincingexplanationsinmattersoftheirfaith.Inschoolsandcollegestheyareconfrontedbytheirpeers asmuch as professors, who engage them on debates about reason and faith - in particular,whether faith isavalidmeans foracquiringknowledgeor the limitsof reason inexplainingone’sfaith.This book, aptly named ‘Faith and Reason – A Compendium of Fifty Questions and Answers

Related to Islamic Theology, Jurisprudence and Other Themes’ is timely, in offering someexplanations.The questions on such diverse topics asDivineWill andHumanWill, free choiceAllah’s (awj)

Will in human as well as Angels and free-will give enlightening answers. In particular, questionsrelatingtoImamal-Mahdi(ع),addressissuessuchashismarriage,placeofresidence,aswell theroleofwomeninthegovernmentofImamal-Mahdi’s(ع)andthepossibilityofadeclineinImamal-Mahdi’s(ع)government.

It is hoped that this latest offering by the IslamicEducationBoard of theWorldFederationwill

enhancethereaders’understandingofsomecriticalandrelevantissues,whicharerarelydiscussedingeneral.As Imam‘Alib.AbiTalib has(ع) said: “Themanofknowledge is theonewho recognizes that

what is known is very little compared towhat is not known, and as a result he considers himselfignorant, and accordingly he increases his efforts to know more by going out in search ofknowledge.”املع يندز ي ــ بر

“MyLord!IncreasemeinKnowledge”

HasnainWaljiPlano,Texas

July4th,2006CE/7thJumadaII,1427AH

Notes:[1]Dr.SayyidWahidAkhtar,TheIslamicConceptofKnowledge,al-Tawhid,vol.xii,no.3

2ChapterBiographyofAyatullahMahdiHadaviTehrani

AyatullahMahdiHadaviTehraniwasbornin1961inthecityofTehran.Afterfinishingelementary

andmiddleschool,heproceededtohighschool.HegraduatedfromKharazmiHighSchool,whichwasawell-knownandaccreditedhighschoolatthattime,inmathematicsandphysicsasanhonorrollstudent. In the SAT’s, he scored a high rank andwas accepted at SharifUniversity of TechnologywherehestudiedElectricalEngineering.HefirststartedhisHowzastudiesunofficiallyandin1980,hestartedhisofficialHowzastudiesin

theHolyCityofQom.HewentbacktoTehranwherehestudied‘ArabicliteratureandlogicunderAyatollahKhoshvaqt.AfterhisreturntoQom,hefinishedtheSath(intermediatelevelstudies)infiveyears,duringwhichhewasmanytimesrankedtopstudent in theHowzaexams.Hethenstartedhisadvancedstudiesundergreat scholars suchasAyatullahal-’UzmaShaykhJawadTabrizi,Ayatullahal-’Uzma SayyidWahidKhorasani,Ayatullah al-’Uzma ShaykhMuhammadTaqiBahjat,Ayatullahal-’Uzma Shaykh Nasir Makarim Shirazi, Ayatullah Mirza Hashim ‘Amuli and Ayatullah ShaykhJa’far Subhani.Moreover, he mostly studied under Ayatullah Sayyid KadimHa’eri, and benefitedfromhisclasses.Inphilosophy,hestudiedundereminentfiguressuchasAyatullahAnsariShirazi,AyatullahHasan

ZadehAmoli,andAyatullahMisbahYazdiandformanyyearshepickedoffthebranchesofAyatullahJawadi Amoli’s wisdom. In addition, since the early days of his stay in Qom, he started hisrelationshipwithAyatullahBaha’oDini, thegreat ‘Arif.Eventually,hegainedacloser relationshipwhichhemaintaineduntilAyatullahBaha’oDini’sdemise.Notonlydidhepractice‘IrfanandAkhlaqunderAyatullahBaha’oDini,buthealsostudiedFiqh,TafsirandHadithunder thisgreat ‘ArifandFaqih.AyatullahHadavihashadthechancetoteachallthebeginnerandintermediatelevelcoursesinthe

Howza.He has been teaching advanced level courses of Fiqh andUsul since 1990.Hismethod ofteaching,anewmethodinwhichhecomparesthetopicsanddiscussionsinIslamicjurisprudencewiththatofmodernlaw,hasattractedmuchattentionfromnumerousscholarsandresearchers.Inaddition,he has been and still is teaching different issues ofLogic, Philosophy andTheology. Someof hiswrittenworksareaproductoftheresearchwhichisinyourhands.Other than teaching in the Howza, Ayatullah Hadavi has kept up an academic relation with the

differentuniversitiesandinstitutionsofhighereducation.HeisamemberoftheCouncilforRevisingHumanitiesTextBooksintheMinistryofSciences,ResearchandTechnology.Heisthechairmanofthe Jurisprudence and LawGroup in this council. In the Sharif University of Technology, he is amemberofthePostgraduateScholarlyCouncilofthePhilosophyofKnowledge.

AyatullahHadavihasdoneextensivestudiesandresearchonmodernsciencessuchaseconomics,moderntheology,philosophyofknowledgeandphilosophyofart.Someofhisstudiesandresearchhasbeenpublishedintheformofbooksandarticles.TheAyatullahisfluentinEnglishandArabicandknowsFrenchandGermantoagreatextent.His

knowledge of English and computers has enabled him to be the first scholar in Iran to answerquestionsonIslamicissuesontheInterNet.AyatullahHadavi has been in contactwith and visited Islamic centers all overAsia, Europe and

Africa. In addition, he has participated in the founding of IslamicOrganizations such as theAhlulBaytAssociationinSwitzerland,theMohammadiaAssociationinThailand,andtheIslamicCenterofHolland.He has also participated in the establishment of theWorld Council of Religious Leaders(WCRL).HeisamemberoftheSupremeCounciloftheAhlulBaytWorldAssembly,theIslamicBanking

andFinanceConsultingCommittee, theWCRL’sBoardofDirectors,and theheadof theAcademicStaffofAyatullahKhamenei’sdelegationtohajj.Ayatullah Ayatollah Hadavi currently has 10 books published in the fields of Logic, Rijal[2],

ModernTheology,Qur`anicSciences,Economics, IslamicPoliticalThought,Principlesof IslamicJurisprudence,EthicsandEducation.Thesebooksare:1)TheChestofWisdom(twovolumes)2)TahrirulMaqalFiKulliat‘ilmulRijal(‘Arabic)3)WilayatulFaqih(principles,proofsandjurisdiction)4)TheTheologicalBasesofIjtihad(Recognizedasbookoftheyearin1999bytheHowzain

Qom)5)Islam’sEconomicDoctrineandSystem6)GovernanceandReligion:EssaysontheIslamicPoliticalThought7)BeliefsandQuestions8)TheHistoryofthePrinciplesofJurisprudence9)TotheHeavenswiththeYouth10)TheGreenTrystHealsohas anumberofworks thathavenotyetbeenpublishedandare in theprocess, suchas

Hermeneutics andReligious Scripts,NewHorizons in theHowza,Al-Hidayah:ACommentary onBidayat-ol-Hikmah,TheLawsofPropertyandOwnership,TheLawsofContracts,ArtandReligion.These books have been written on topics in the fields of Theology, Philosophy, Principles of

Jurisprudenceanditshistory,TheHistoryofHadith,JurisprudenceandLaw.The scholar can be contacted at m_hadavi@yahoo.com orravaq_hekmat@yahoo.com. For more

informationonAyatullahHadavi,youcanrefertohiswebsiteatwww.hadavi.info

Notes:[2]The study of transmitters who have narrated the sayings of theNoble Prophet (ص) and the

Imams(ع).

3ChapterDivineWillandHumanWill

Question:WhatistherelationshipbetweenDivinewillandhumanwill?

ShortAnswer

Thehumanbeingisacontingentexistentwhoderiveshisexistenceandexistentialqualitiesfrom

Allah (awj). Allah (awj) has, by His generative will (irada takwini), created him as a volitionalcreature and has thus distinguished him from all other creatures. Hence, the human being isthehighest being addressed by Allah’s (awj) legislative will(irada tashri’i) and as such, has beengivenpermissiontochoosebetweenobedienceanddisobedience,todeterminehiswayoflife,andtomouldhisownfate.The human being is the chosen creature who is able, by making the right choice, to obey the

injunctionsofAllah(awj);toascendthelevelsofperfectionbyconformingtothelegislativewillofAllah (awj), and submitting his desire to the generative will of Allah (awj) thereby reaching thestationofDivineregency- that levelwhichinparadise,entitleshimtoreceivewhateverhewishes.BecausehehaschosenDivinesatisfaction,Allah(awj)issatisfiedwithhimandwillprovideforhimsoprofoundlythathewillinreturnbepleasedwithHimandsatisfiedwithhisownconduct.But thehumanbeingcanalsomake thewrongchoiceby takingup thepathofdisobedienceand

aversiontoDivineinjunctions,descendingtothepitsofsaqar.Thiswouldbetheresultofnotmakinghiswillconformto the legislativewillofAllah(awj).However, thisdisobediencedoesnotsignifythathehasovercometheDivinewill, for theDivinityHimselfhaswilledthatheshouldchoosehispath.Inotherwords,Divinewillencompassestheentireworldofexistence-includingthehumanbeing

andhisactions-andassuch, transcends thehumanwill,hierarchically.This isnot thesameas theconcurrenceoftwoindependent,complete,andparallelcausesingeneratingasingleeffect,whichisimpossible.Rather,inaccordancewiththeprincipleof“unityofDivineActs”,theonlyindependentagentinthecosmosisAllah(awj),andthusallotherexistentsaredependentonAllah(awj)intheirexistenceandtheiragency.Thus,theirwill,whichisanaspectoftheiragency,isnotindependentordetached of the Divine will. Therefore, we [as Shi’ites] neither approve of determinism astheAsh’aritesdo-whobelievethattheonlywillatworkistheDivinewill,thusconsideringallotheragentssterileandmerelytoolsforAllah(awj).Neitherdoweaccepttheconceptofdelegationwhichis held by theMu’tazilites, who assume that Divine will should be abstracted from human will,therebyconsideringthehumanbeingasovereignagentinhisvolitionalacts.Rather,we,infollowingtheteachingsoftheQur`anandtheinfallibleImams(ع),considerthehumanbeingtobeawillingandvolitional agent, but at thesame time we know him to be under the dominion of Divine will andgovernedbytheauthorityofAllah(awj)-beingessentially inneedof thewillandpowerofAllah(awj).

DetailedAnswer

HumanwillisverticallyinferiortoDivinewillandassuchisdependentonDivinewillandcannot

exist independently andwithout need ofAllah (awj). This is confirmed bymanyQur`anic verses,amongthemthefollowing:“…butyoudonotwishunlessitiswishedbyAllah,theLordofalltheworlds.”[3]But this innowaycontradicts thehumanbeing’svolitionandhisaccountabilityforhis thoughts,

intentions,andactions.Foritishewhoisthedirectagentofhiswill,choice,andconduct,butthisispossible only through the power and permission that Allah (awj) has granted him in making hischoices.Thus,inmanyverses[seeminglycontradictingtheaforementionedversewhichreservesauthority

solely for Allah (awj)] the actions of natural agents, including human beings, are attributed tothemselves, therebyconsidering thehumanbeingresponsible forhisownconduct.And it is in thislightthattheQur`anestablishescertainresponsibilitiesforhim,givinghimvariousencouragementsandwarnings.Twosuchversesread,“…andthatnothingbelongstomanexceptwhathestrivesfor”[4];and,“Whoeveractsrighteously,itisforhisownsoul,andwhoeverdoesevil,itistoitsdetriment,and

yourLordisnottyrannicaltotheservants.”[5]Accordingly, on the one hand, the issue concerns the assumption that the human being’s

independence is incontrast to theprincipleofunityofDivineActsandalso totheessentialneedofexistents for Allah (awj). On the other hand, there is the supposition that the human beingis totallypredetermined and hence powerless, undermining the rationale for allDivine injunctions,encouragements, warnings, and consequently negating Divine justice and wisdom. Hence, theseemingly contradictory verses of the Qur`anmust be reconciled by realising that some of thoseversesmerelyclarify themeaningof theothers(anddonotcontradict them)so thatweareable toavoidbeingentrappedbyeitherdeterminismordelegationism.Forabetterunderstandingofthismatter,attentionmustbepaidtotwopoints:1.Thedifferentwaysinwhichvariouscausesconcurincreatinganeffect;2.ThevariouswaysinwhichtheDivinewillcanbeconceivedof.Theconcurrenceofcausesingeneratinganeffectcantranspireintwoways:1.Onepossibility is that in theoccurrenceofaphenomenononlyonecause isresponsible;such

astheDivineActofcreationinwhichAllah(awj)producesdirectlyandwithoutthemediationofanyotherexistent,orlikethedependencyofhumanconceptionsonthemind[inwhichcase,itissolelythemindthatgeneratesthementalconceptsandimageswithoutthemediationofanyotheragent].

2.Theotherpossibilityisthatseveralcausesareresponsibleinthecreationofaphenomenon.This

possibilitycanitselfbeconceivedinseveralways:a.Thevariouscausesareresponsibleinacollectivemanner.Inthiscase,eachcauseisreferredto

intechnicaltermsasan“incompletecause”andallofthemconsideredcollectivelyarereferredtoasthe“completecause.”Anexample is the interactionofwater, light,heat, seed,soil, farmer ’swork,etc. in the growth of a plant. In this case, not only is the concurrence of multiple causes notimpossible,itisanecessaryprerequisitefortheproductionoftheeffect.b.Thevariouscausesare responsible inanalternatingmanner.Suchas ifacertainmachinehad

threemotors,buttheyhadtooperateoneatatime,henceonemotorwouldcomeintooperationonlyafterthepreviousonehadstopped,therebyprovidingthemachinewithaconstantanduninterruptedmovement.[Hence,theconstantmotionbeingtheeffectofthreealternatingcauses.]Inthiscasealso,thecooperationandcombinationofallthecausesisnecessaryforsustainingtheeffect.However,inthiscase,thereisnoparticulardependencybetweenthecausesasthereisinthethirdcase.c.Certaincausesaredependentonotherones inefficacybutwithout suchadependency in their

existencessuchastherolesthathumanvolition,themotionofthehand,etc.playinproducingwriting[inwhichcasethewilltowritepropelsthehandintomotion,whichinturnmovesthepen,andwhichinturnmakesinkmarksonthepaperthatconstitutethewriting]orsuchasthesoldier ’sobeyinghissuperior[inwhichcase,thesoldier ’swilltoperformacertainactiondependsonthesuperiorgivinganorderbutthesoldier ’sexistenceitselfdoesnotdependonthesuperior ’sexistence].d. Two sets of causes are at work in generating one effect in the same

mode (haythiyyah) and from the same aspect(jahah)—which is technically referred to as “theconcurrenceoftwocompletecausesingeneratingoneeffect.”Anexampleofthiswouldbeasinglepiece of writing on one specific corner of a sheet of paper, written by two writers writingsimultaneously.Orifoneparticularplantweretogrowbytheworkoftwo[distinctandindependent]groups of causes—e.g. soil, farmer, seed, etc.—simultaneously. In this case, “mutual exclusion”wouldresult,andthus[theactualizationof]thiscaseisimpossible.For,theagency[i.e.thework,theacting]ofeachsetwouldbartheagencyoftheotherset,resultingineitheronerenderingtheotherineffective(whichwouldmeanthattwocompletecauseshavenotactuallyconcurredandonlyonehasproducedtheeffectunilaterally)orbothmutuallyhinderingtheagencyofoneanother(whichwouldmeanthatneitherofthecompletecauseshasbeenactualizedsoastotakepartincreatinganeffect).Therefore,asthiscaseisimpossible,thereisnoactualinstanceofit.e.Severalsetsofcauses,verticallyassociated,generateasingleeffect, insuchamanner that the

inferiorcause isdependentupon thesuperior in itsexistenceaswellas in itsagency[orefficacy];such as, the relation between the grandparents and the parents in the procreation of the latter ’schildren.Considering the above-mentioned classification, it must be clarified under which of the

aforementionedcategories theconcurrenceofDivinecausation,agency,andwillwith thoseofHiscreatures—includinghumanbeings—falls.If this concurrence were of the first, second, or third types, the result would be the existential

independence of the human being and the rest of the creatures from Allah (awj), which wouldcontradicttheunityoftheDivineActs.Thusoncarefulexamination,thepossibilityofsuchinstanceswould prove unacceptable. It cannot be of the fourth category either, as this does not have anyoccurrence in reality.Furthermore, it iserroneous toconsider theconcurrenceofhumanwillwithDivinewillimpossibleasthehumanbeingwouldnotevenexistwithouthisconnectiontoAllah(awj),and thus his complete agency as parallel to Allah (awj) is not possible[6]so to give rise to thepotentialityofparallelandsimultaneousconcurrenceingeneratingoneeffect.[7]Thustheonlycategoryplausibleisthelastone;thatis,thehumanwillandagencybeingvertically

inferiortoDivinewillandagency.HowevertounderstandhowtheconcurrenceofDivineandhumanwillinsuchaverticalmanner

doesnotcontradictman’sfreewill,attentionmustbepaidtothedifferenttypesofDivinewill.Inageneralclassification,Divinewillisunderstoodintwoways:1.Thewillofessence;2.Thewillofaction.Thelatterissubdividedintothegenerativewillandthelegislativewill.TheWillofEssence:ItistheDivinewillthatisassignedtoHimwithouttheneedtoconsiderthe

creaturesorAllah’s (awj) relation to them.Hence, it is identicalwith theDivineEssenceand is thenecessaryrequirementofDivinevolition,ofHisnotbeingrestrainedbyanyotheragent,ofHisnotbeingoverpoweredbyanything,andofHisneedlessnessinrelationtoallcreatures.ThehumanbeingandhisrelationtoAllah(awj)havenoroleinthissenseofDivinewill.TheGenerativeWillofAction:ThisisAllah’s(awj)willinestablishingtheobjectivedestinyand

portion;thatis,itpertainstothesystemsgoverningthecosmos,howthingscomeaboutandoperate,andtheircertainanddefiniteendsThisismanifestedinthecreationofcreaturesindifferentshapes,differentways,andindifferenttimes.Intheworldofbeing,theDivinegenerativewillgovernstheentirecorpusofexistents,including

humanbeings,andas such,nocreaturehas thewillorchoice toviolate it, as ispointedout in thefollowingverses:“ThenHe turned to theheaven,and itwassmoke,andHesaid to itand to theEarth, ‘Come!

Willinglyorunwillingly!’Theysaid,‘Wecomeheartily.’”[8];and,“ThereisnoneintheheavensandtheearthbuthecomestotheAll-beneficentasaservant.”[9]The human being has been created as a willing and volitional creature based on the Divine

generativewillofactionandthuscannotdivesthimselfoffreechoiceandwill.Sowhetherhelikesitornot,hemustactonhisownaccord,choosethepathhedesires tofollowanddeterminehisown

fate.Hehasnochoiceinbeingavolitionalcreature,justashehasnosayinchoosinghisparents,hisgender,orhisappearance.TheLegislativeWill ofAction.Thiswill is identicalwithDivine legislation for thewilling and

volitionalhumanbeing.[10]Intheveryactoflawmakingforhumanity,noonecansharetheauthoritywithAllah(awj)andnooneiscapableofchangingthelawsbeforetheyreachthepeople.Therefore, the angels, prophets, and successors to the prophets are duty bound to convey to the

peopletheexactrulesrevealedtothemwithouttheslightestchangeandtointerpretandclarifythemonlyintheframeworkdesignatedbyAllah(awj).Itisinthestageofimplementingtheseinjunctionsthatthehumanbeinghasbeengiventhecapacitytoobeyordisobey[onhisownaccord].Hence, by making the right decision, the human being can conform his will to the will of

Allah (awj), the Supreme, and being satisfiedwith theDivine generativewill, can decide to abideunconditionally by the Divine legislative will thereby securing his final felicity and meriting theleisureandserenityofParadise—tosuchanextentthatAllah(awj)willsatisfyhiswishes,whatevertheymaybe,veryquickly;“…butthosewhohavefaithanddorighteousdeedswillbeinthegardensofparadise:theywill

havewhatevertheywishneartheirLord.Thisisthegreatestgrace.”[11]As they preferredDivine satisfaction over their own,Allah (awj)will in return be pleasedwith

themandwillrewardthemsoabundantlythattheywouldbehappywithwhattheyhavedoneandwiththeirLord.[12]Therefore, the human being can, on his own accord, will that which Allah (awj) wills and be

satisfied with Allah’s (awj) existential and legislative satisfaction—refusing to want or to seekanythingbutthatwhichAllah(awj)wantsfromhimandthatwhichHepleases.[13]Insodoing,thehuman being haswilled in accordance to theDivine generative and legislativewills, although thehuman will and potency themselves have been bestowed to the human being by this same Divinegenerativewill,andassuchhisexistenceandwillisanextensionofthewillandexistenceofAllah(awj). This concurrence entails no contradiction and thus is not impossible for it is not theconcurrenceoftwocompletecausesinthegenerationofoneeffect.At the same time, the human will and volition has not been denied to him. Rather, because

Allah (awj)hasgivenhim thepermission towill andchoose,hedetermineswhatpathhewants tofollowandindoingsoendsupwillingwhatAllah(awj)haswilled.IfthehumanbeingdisobeysandviolatesthelegislativewillofAllah(awj),doingwhatAllah(awj)

dislikes,hehasdonesoonhisownaccordandassuch,hasheaded towardsanawful fate.But thisdisobedience is not a violation of Allah’s (awj) generative will, for He has, through His owngenerative will, created the human being willing and volitional, and as such has given him thecapacity todefyHis legislativewill.Accordingly, thisdefiancedoesnot signify thehumanbeing’sovercomingthewillandpowerofAllah(awj).HecandeprivethehopelesshumanbeingofhiswillandpowerwheneverHedesiresanditisconcerningthisthatHesays,“Dothosewhocommitmisdeedssupposethattheycanout-manoeuvreUs?Evilisthejudgment

thattheymake.”[14]Tosumup:IntherealmofgenerativewillandtheactofDivinelegislationitself,thehumanwill

cannotexertanyinfluencewhatsoever,andhencethequestionoftheconcurrenceofDivinewillandhumanwilldoesnotariseatthisstage.When it comes to the levelofabidingby the legislativewill, thehumanwill isontologicallyan

extensionofDivinewill. If heobeys theDivine injunctions, hehasonhis ownaccord alignedhisdesiretowhatAllah(awj)desiresandassuch,ispleasedwiththeDivinegenerativewill,andwiththiscorrectdecision,hassecuredafelicitousendforhimself.Ifhedisobeys,ifhedoesnotmakeAllah’s(awj)desirehisowndesire,hehasactedonlytohisowndisadvantage,withoutinanywaydamagingthecreationorharmingAllah(awj)forAllah(awj)hasthroughHisgenerativewill,grantedhimthecapacitytodefyanddisobeybuthasatthesametime,throughHislegislativewill,warnedhimoftheconsequences.ThusbymakingthewrongdecisionofdisobeyingAllah(awj),hehasincurredAllah’s(awj)wrath.

Although,hemightarrogantlythinkthatindoingsohehasovercomeAllah’s(awj)will,therealityofthematteristhatthecreaturecannever,evenwhiledisobeying,escapetheDivinedomain,power,andwill.ThecreatureisalwaysinneedofthatMostSacredEssence.Itistothisthatthefollowingversespeaks:“WhatevergoodbefallsyouisfromAllah;andwhateverillbefallsyouisfromyourself.”[15]Althoughinessence,everythingisfromAllah(awj)fornothingcanoccurwithoutHisconsent,but

the issue is thatHedoesnotdeemmisdeedsandevilappropriatefor thehumanbeing,and it is thehumanbeinghimselfwho,inmisusinghisfreewill,choosesevil.[16]However we do admit that to conceive and comprehend the relationship of human volition to

Divinewill- i.e. the immutablecosmological system- isdifficult. It isprecisely for this reason thatthosewhoarenot in touchwithDivinerevelationand theschoolofAhlulBayt(ع)havestrayed toantipodalextremesinthisregard.Onegroup,theMu’tazilites,concludedthatthehumanbeinghasbeengrantedabsoluteautonomy,

and as such is the only agent involved in his actions—and for this they have been termed TheDelegators[17];anothergroup,theAsh’arites,sawthehumanbeingaslackinganyroleinconductinghisactions,hencebeingcompelledinhisactions,withoutfreewillandtherighttochoose-andforthis theyhavebeen termedTheCompelledOnes.But the truthand the rightpath is the intermediatepath,thatis,neitherthetheoryofcompulsionnordelegation.The generativewill ofAllah (awj) concurswith humanwill in a verticalmanner. If the human

beingobeys,theDivinelegislativewillandthehumanwillareinharmony,butifhedisobeys,hiswillandactionaredespisedbyAllah(awj).ButthelatterdoesnotimplyliberationfromDivinedominionand sovereignty or the overcoming of thewill and power ofAllah (awj). Such disobedience onlysignifiesbeingremovedfromDivinemercyasaresultoftheindividual’sownmisuseofvolitionandfreewill.

Notes: [3] Surat al-Takwir (81), Verse 29:} بر هللا ءآشی نأ الإ نوءآشت امو

نیملاعلا {alsoseeSuratal-Insan(76),Verses30-31:}} امیلأ اباذع مهل دعأ نیملاظلاو هتمحر يف ءآشی نم لخدی . امیكح امیلع ناك هللا نإ هللا ءآشی نأ الإ نوءاشت امو

4]]Suratal-Najm(53),Verse39:}ـى عس ام الإ ناسنإلل سیل نأ ]}و[5]Surat al-Fussilat (41), Verse 46:} و هسفنلف احلاص لمع نمدیبعلل مالظب كبر ام و اهیلعف ءآسأ نم {[[6]ForthiswouldmeanthatthehumanbeingisindependentofAllah(awj)inhisexistence.(Tr.)[7]ThereasonwhythisisbeingsaidhereisthatthosewhohaverefutedtheconcurrenceofDivine

willwithhumanwillhave firstassumed that theonlymanner inwhich twocausescanconcur is iftheywereparallelintheiragencyandcausation.Andbecausethistypeofconcurrenceisobviouslyimpossible,theyconcludedthatthehumanbeingisindependentinhiswill.Whiletheirmistakestemsfromtheirlackofconceivingtwoormorecausesrelatedinaverticalandhierarchicalmanner;i.e.causeBreceivingitsexistenceandefficacyfromcauseA;andcauseCinturnreceivingitsexistenceandefficacyfromcauseB,andsoon.(Tr.)[8]Suratal-Fussilat(41),Verse11:}[ 9 }] نیعئاط ان ـيـ تأ ات ـ لاق اهرك وأ اعوط ای ـتـ ئا ضرأللو اهل لاقف ناخد يهو ءآمسلا ـى لإ ىوت ـ سا مث ]

SuratMaryam(19),Verse93:} ادبع نمحرلا يتآ الإ ضرألاو تاومسلا يف نم لك نإ {[[10] That is, this concept is abstracted from the act of legislation itself and externally has no

instance but the legislation itself. However, the human mind abstracts it from the concept oflegislationitselfandtreatsitasadifferententity,althoughexternallybothconceptsrefertothesamething.(Tr.)[11]Surat al-Shura (42), Verse 22:}لضفلا وه كلذ مهبر دنع نوءآشی ام مهل تانجلا تاضور يف تاحلاصلا اولمعو اونمآ نیذلاوریبكلا {Also see: Surat Qaf (50),

Verse35;Suratal-Nahl(16),Verse31;Suratal-Zumar(39),Verse34;Suratal-Furqan(25),Verse16[12]Surat al-Bayyinah (98), Verse 8:}يشخ نمل كلذ هنع اوضرو مهنع هللا يضر ادبأ اهیف نیدلاخ راهنألا اهتحت نم يرجت ندع تانج مهبر دنع مهؤازجهبر {Also see:

Suratal-Mujadalah(58),Verse22;Suratal-Tawbah(9),Verse100;Suratal-Ma’idah(5),Verse119[13]Suratal-Insan(76),Verse30;Suratal-Takwir(81),Verse29:}14 }] هللا ءآشی نأ الإ نوءآشت امو ] Surat al-’Ankabut (29), Verse

4:} نومكحی ام ءآس انوقبسی نأ تائ يـ ـ سلا نولمعی نیذلا بسح مأ{Also see: Surat al-Zumar (39), Verse51:} اوبسك ام تائیس مهبیصیس ءالؤه نم اوملظ نیذلاو اوبسك ام تائ ـ يس مهباصأف15 }] نیزجعمب مه امو ]Surat al-Nisa` (4), Verse 79:} ةنسح نم كباصأ ام

كسفن نمف ةئ ـ يس نم كباصأ امو هللا نمف …{[16] Surat al-Nisa` (4), Verses 78-79:} …هللا نمف ةنسح نم كباصأ ام … هللا دنع نم لك لق كدنع نم هذه اولوقی ةئ ـ يس مهبصت نإو هللا دنع نم هذه اولوقی ةنسح مهبصت نإونمف ةئیس نم كباصأ ا ــ موكسفن …

{[17]ThenamearisesfromthefactthattheyassumethatAllah(awj)hasdelegatedHisauthorityto

thehumanbeingintherealmofhisvolitionalactionsandsoHedoesnottakepartinhumanactions.(Tr.)

4ChapterFreeChoice&DivineSeal&LockupontheheartsofthePerverse

Question:Isn’tthereadiscrepancybetweenIslam’sviewofthehumanbeingasacreatureendowed

withfreechoiceandassertationoftheQur`anthatAllah(awj)shutsthehearts,earsandeyesofsometothetruth?

BriefAnswer

Inmanyverses there ismentionof the unbelievers’ andhypocrites’ hearts, eyes, and ears being

sealed and of the sinful and perverse beingmisled.Khatm and tab’ [both meaning “seal”] denoteending,stampingaseal,imprinting,printing,andrenderingthingsincertainshapes.Heartinsomeinstancesdenotestheparticularorganofthebody—i.e.,thecorporealheart—andin

otherinstancesitisusedtodenotethehumanspirit,soul,etc.—thepsychicandspiritualheart.Allah’s(awj)sealingthespiritualandinwardheartsofsomehumanbeingsindicatestheirinability

tobeguided, theirheartsbeingshut to theunderstandingandcomprehensionofDivineknowledgeandtheirfailuretoturntogoodandvirtue.Thesealingoftheirhearts,ears,andeyesbyAllah(awj)is the result of their own volitional conduct and their ignoring the repeated admonitions ofAllah(awj). In addition, although their hearts, ears, and eyes are sealed—this seal encompasses variouslevels and degrees. If it is such that the darkness of sin and malice has pervaded their heartscompletely,theywillneverreturntovirtueandguidance.Ofcoursethisdoesnotmeanthatitwouldbeimpossibleforthemtoreturntothelightoffaithandguidance,forthepossibilityofchangeandtransformation exists till the very brink of death. Therefore, they are not deprived of free choice.Theycanbytheirfreechoiceeitherremainontheirsameperverseways,ortheycanchoosewithafirm and resolute decision, though it be difficult, to change theirways, and by finding theway ofguidanceandhearkeningtotheDivineinstructions,attaintoultimatefelicity.Inotherwords,totheextentthatone’sheartisstainedbythedrossofsin,oneisproportionately

sealedofffromthepathoftruthanddeprivedofunderstandingtheDivineSignsandbenefitingfromHis light and guidance. It should also be noted that perversion and the shutting of the heart is notexclusivetotheunbelieversandthehypocrites.

DetailedAnswer

Attheoutset,wewillconsidertwoQur`anicverses,thereafterelucidatingtheanswertotheabove

question.Inthefirstverse,weread:“Asforthefaithless, it is thesametothemwhetheryouwarnthemordonotwarnthem,they

willnothavefaith.Allahhassetasealontheirheartsandtheirhearing,andthereisablindfoldontheirsightandthereisagreatpunishmentforthem.”[18]Inthesecondverseweread:“Allahhassetasealontheirhearts,sotheydonotknow.”[19]ThemeaningsofKhatm,Tab’,andQalbKhatmiscontrastedtofath(to“begin”or“start”)andmeans“tocompletesomething”or“toreach

theend”.Thereasonwhykhatmistranslatedas“sealing”isthatthesealinaletterindicatesitsend.Aletterissealedwhenitisfinished,barringtheadditionofnewmaterial.[20]Tab‘also denotes the act of sealing (inwhich sense it is close inmeaning to khatm) aswell as

sketching,imprinting,andforgingmetalsintocoins.[21]QalbisemployedintheQur`anindifferentsenses,suchassoul,heart,self,intellect,knowledge,

etc.[22]Nevertheless, it can generally be said that the human being possesses two types of heart: the

corporealheatandthespiritualheart.Thecorporealheartis,inphysiologicalterminologyandinthevernacular, a muscular organ with the peculiar shape, whose function is the circulation andpurificationofblood, and inmosthumanbeings rests in the left sectionof thechest.The spiritualheartisoneandthesamewiththespiritandthepsycheofthehumanbeing.HoweverintheethicalandgnosticterminologiesandalsointhevocabularyoftheQur`anandthehadiths,heart isusedinthelattersense,andassuchistheconduitfortheconveyanceofDivineinspirationsandRevelationandthemeansofachievingDivineknowledgeandwitnessingtheepiphaniesoftheTruth.Itisthelocusofhumanemotionsandtherootoftheexaltedhumanintentionsandaspirations.The point in common between the two usages of qalb (heart) has been expounded as

follows.Qalbliterallymeanschangeandtransformation.Themuscularheartderivesitsnamefromtheresponsibilitytochangethebloodandpurifyit.Similarly,ashumanemotionsandintentionsareinconstantfluxandchange,theirlocushasbeentermedqalb.

Allah’s(awj)sealontheheartsIn the Qur`an, various terms have been used to refer to the incorrigibility of the hearts of the

unbelievers, hypocrites, and the spiteful; among them khatm (sealed), tab‘ (sealed),sarf (turnedaway), qufl (locked), marad (ill), rayn(tainted), etc. Of course, the shutting of the heart and itscorruption is not exclusive to the unbelievers and hypocrites. The heart of the human being—including the believer—is twisted and sealed and deprived of comprehending the Divine Signs inproportionasitiscontaminatedwiththedrossofsin.Thus, sealing theheart refers to theshuttingof thisconduit for receivingDivineknowledgeand

inspiration,andthemeansofthissealingcanbeinferredfromthehadithsmentionedbelow.Zurarah has narrated that ImamMuhammadb. ‘Ali al-Baqir (ع) as having said: “There is not a

servant but that his heart contains awhite slate.Whenhe commits a sin, a blackdot appears on it.Thereafter,ifherepents,thatblackdotwilldisappear,butifhecontinuesthesin,theblacknesswillexpand,suchthatitwillultimatelycovertheentirewhiteness.Afterthewhiteslatehasbeenentirelycovered,thepossessorofthatheartwillneverreturntogoodandvirtue.AndthisisthemeaningofthewordofGodwhereHesays,‘Noindeed!Rathertheirheartshavebeensulliedbywhattheyhavebeenearning.’”[23]and[24]Therearecertainfactorsthatcausetheaccumulationofdrossintheheart.IntheNobleQur`anthe

followingissuesareenumeratedasaccountingforthesealingoftheheart:disbelief[25];heedlessnessand continuous indifference[26]; vow-breaking and brazen sinfulness[27]; obstinacy and distortingthe DivineWord[28]; self-willedness and acting against one’s knowledge[29]: causing corruption,dishonouringfamilyties[30].Thus,theveilsthatcoverone’sheartandtheobstaclesthatimpedethefunctionofthespiritualheart,hearing,andsightaretheresultsofone’sownvolitionalconduct.TheDivinesealissetbywayofpunishmentandnotgratuitously.For,thereexistsanecessaryanddefinitelink between one’s conduct, intentions, and thoughts and their effects, which is inescapable. Thereason that this scheme is attributed to Allah (awj) is that the causal relationship between humanconduct,intentions,andthoughtsandtheireffectsisaDivinelydestinedanddecreedprocesswhichisimmutable,exceptincaseswhereotherfactors—suchasrepentance,Divinealerts,tribulations,orthehelpofaPossessoroftheBreath,i.e.,afriendofAllah(awj)—affectthehumanbeing,bringingabouthisspiritual transformation,purginghisheartof thedrossofsin,andonceagainrejuvenatinghimwiththecapacitytobeguided.Inotherwords,Divinedestinyanddecreearebutapartandparceloftheregulationsgoverningthe

cosmosandthenecessityofaneffectfollowingitscompletecause.Andinthecaseofthevolitionalacts of the human being, will, decision, and intention are among the essential components of thecomplete cause and hence are necessary to bring about his volitional acts.When the human beingperforms a certain action, its effects inescapably leave their impression on the human soul andpsyche. In this light, if the human being himself prepares the grounds forAllah (awj) sealing hisheart,bytheLawofthecosmos,itseffectswillhaunthim.Inthelightofwhathasbeensaidthefollowingpointscanbehighlighted:1. Allah(awj)sealingoftheheartisthedirectoutcomeofthevolitionalconductofthehuman

being.2. As the sealingof theheart ispartof the cosmic schemeofDivinedestinyanddecree, it is

attributedtoAllah(awj).3. The human beingwhose heart has been tainted by the dross of sin can add to his spiritual

contaminationbyrepeatingthepastmistakes.Itshouldbenotedthatthisperpetuationofsinisonhisownaccord.4.Althoughitisverydifficultforthesinfulhumanbeingwhoseheartiscoveredwiththedross

ofsintoreturntothepathofrighteousnessandisveryunlikely,itisnotimpossible.Hecanchoosewithafirmresolutiontoembarkonpurginghisheartof thedarknessofsin.Inotherwords, if thesoul and heart of the unbeliever and hypocrite become sealed and dark and debased such that nobrightspaceremains,heis,toemploythewordsoftheQur`an,finishedandthereisnohopeofhisredemption.Hehasintentionallyremovedhimselffromthepathofguidanceandlightandthushasshutthedoorofrepentanceonhimself.

Notes:[18]Suratal-Baqarah(2),Verses6-7:} مهلو ةواشغ مهراصبأ ىلعو مهعمس ىلعو مهبولق ىلع هللا متخ . نونمؤی ال مهرذنت مل مأ مهترذنأ أ مهیلع ءآوس اورفك نیذلا نإمیظع باذع {

AlsoseeSuratal-An’am(6),Verse46;Suratal-Shura(42),Verse24;Suratal-Jathiiyah(450),Verse23[19]Suratal-Tawbah(9),Verse93:} نوملعی ال مهف مهبولق ىلع هللا عبطو فلاوخلا عم اونوكی نأب اوضر ءاینغأ مهو كنونذأتسی نیذلا ىلع لیبسلا امنإ {

Also seeSurat al-Nisa` (4), Verse 155; Surat al-A’raf (7), Verse 100; Surat al-Tawbah (9), Verse87;SuratYunus(10),Verse74;Suratal-Nahl(16),Verse108;SuratMuhammad(47),Verse16[20]Majma‘al-Bayan,vol.1,pg.129

[21]Ibid.[22]al-Mizan,vol.2,pg.223-224[23]Suratal-Mutaffifin(83),Verse14:} نوبسكی اوناك ام مهبولق ىلع نار لب الك {

[24]Al-Kafi,vol.2,pg.273:داوسلا كلذ بهذ بات نإف ، ءادوس ةتكن ةتكنلا يف جرخ ابنذ بنذأ اذإف ، ءاضیب ةتكن هبلق يفو الإ دبع نم ام : لاق ع) ) رفعج يبأ نع

ىلع نار لب الك { : لجو زع هللا لوق وهو ادبأ ریخ ـى لإ هبحاص عجری مل ضایبلا يطغی ىتح داوسلا كلذ داز بونذلا يف ىدامت نإونوبسكی اوناك ام مهبولق {

[25]Suratal-Baqarah(2),Verse88:} نونمؤی ام الیلقف مهرفكب هللا مهنعل لب فلغ انبولق اولاقو {

[26]Suratal-A‘raf(7),Verse179:} كئلوأ اهب نوعمسی ال ناذآ مهلو اهب نورصبی ال نیعأ مهلو اهب نوهقفی ال بولق مهل سنإلاو نجلا نم اریثك منهجل انأرذ دقلو

نولفاغلا مه كئلوأ لضأ مه لب ماعنألاك {[27]Suratal-Ma`idah(5),Verse13:} ةنئاخ ىلع علطت لازت الو هب اوركذ امم اظح اوسنو هعضاوم نع ملكلا نوفرحی ةیساق مهبولق انلعجو مهانعل مهقاثیم مهضقن امبف

نینسحملا بحی هللا نإ حفصاو مهنع فعاف مهنم الیلق الإ مهنم {alsoSuratal-A‘raf(7),Verse102:} نیقسافل مهرثكأ اندجو نإو دهع نم مهرثكأل اندجو امو {

[28]Suratal-Baqarah(2),Verses67&74:

} مكبولق تسق مث {} نیلهاجلا نم نوكأ نأ هللااب ذوعأ لاق اوزه انذختتأ اولاق ةرقب اوحبذت نأ مكرمأی هللا نإ هموقل ىسوم لاق ذإوامل اهنم نإو ءاملا هنم جرخیف ققشی امل اهنم نإو راهنألا هنم رجفتی امل ةراجحلا نم نإو ةوسق دشأ وأ ةراجحلاك يهف كلذ دعب نم

نولمعت امع لفاغب هللا امو هللا ةیشخ نم طبهی {[29]Suratal-Jathiyah(45),Verse23:} الفأ هللا دعب نم هیدهی نمف ةواشغ هرصب ىلع لعجو هبلقو هعمس ىلع متخو ملع ىلع هللا هلضأو هاوه ههلإ ذختا نم تیأرفأ

نوركذت {[30]SuratMuhammad(47),Verse22:} مكماحرأ اوعطقتو ضرألا يف اودسفت نأ متیلوت نإ متیسع لهف {

5ChapterPossibilityofknowledgeofAllah

Question:IsitpossibleforhumankindtoknowAllah(awj)?Ifyes,towhatdegreeandwhatisthe

valueofsuchknowledge?

BriefAnswer

ThehumanbeingcanattainknowledgeofAllah(awj)throughvariousways.Thisknowledgecan

comeaboutthroughthemediumoftheintellectoroftheheart.Attimeshe—asinthecaseofthesageand thephilosopher—reasonsandunderstands throughconceptualknowledgeandwith recourse tosense perception and the intellect,whilst at other times he—as in the case of the gnostic—throughimmediateintuition,gazesattheBeloved,witnessingHimdirectly.KnowledgeofAllah(awj)isanalogoustoknowledgeofafire.Anindividualattimesrealizesthe

existenceofafirebywitnessingitssmokefromafar.Atothertimes,hemightrealizeitsexistencebyseeingthefireitself.Yetatothertimes,hemightcomprehendandfeelthefireasifapartofhisbodyisburnedbyit.Inanycase, inbothways—i.e. conceptualknowledgeand immediateknowledge—sometimes the

path, the traveller, and the goal are one and the same, as when one concludes the existence ofAllah(awj)byreflectingonDivinesignsandtheexistingorderpervadingthem.Inotherinstances,only the traveller and the pathmight be identical, as when one comprehends Allah (awj) throughunderstandinghisownsoul.Thepathandthegoalcanalsobethesame,aswhereonecomprehendsAllah(awj)bycontemplatingontheDivineNamesandAttributes.Ofthesetypes,thecasewherethepathandthegoalareidentical,whereonespirituallyexperiences

whathehasconceptuallyrealizedisofgreatvalue,forthegoalistoseeandtotaste.In theQur`anicversesand thecorpusofnarrations these threewayshavebeenarticulated. Ithas

especiallybeenemphasizedthatnothingismoreevidentthanDivineexistenceandmanifestationandhenceHemustbereachedthroughHimself.HeistheLight,theapprehensionofwhichisneedlessofanythingelse.IfwearedeprivedofseeingHim,itisbecauseoftheveilofournegligencethatcoversourconceptualandimmediateknowledge-welackawarenessofourknowledge.Inordertoattainthiscomplexknowledge(‘ilm-emurakkab[i.e.awarenessofknowledge])wemust

removetheveilsofdarknessandoflightfromoursouls.ItisforthisreasonthatithasbeensaidthatknowingAllah(awj)isinnateandinherenttothehumanbeing,andassuch,theargumentsprovidedin proving the existence of Allah (awj) and the knowledge of Him serve only as reminders, notproofs. Nevertheless, it must be noted that the core of Divine Essence and Attributes are neithercomprehensible to the philosopher nor to the gnostic. However, other aspects of the Divine areaccessibletoboththeintellectofthephilosopherandthespiritualexperienceofthegnostic.

DetailedAnswer

Inrespondingtothisquestion,firstthemediaofunderstandingmustbeintroduced.Themediaof

understandingarethephysicalsenses,theintellect,andtheheart.Theexternalsensesmerelydealwiththeappearancesand theaccidentsof thingswithoutbeingable todelveanydeeper, anddespite thevarietyandabundanceofknowledgetheyprovidetothehumanbeing, theyarelimitedbytimeandspace.The intellect is a special faculty, the major role of which is the comprehension of universal

concepts and in this sense possesses many aspects - among them reasoning. But the media ofunderstandingarenotrestrictedtothesetwo.Thehumanbeingcanreachgreatdegreesofknowledgethroughthemediumoftheheart.Bythisway,thehumanbeingcanspirituallywitness[therealityof]what others understand [only theoretically] through reasoning. The gnostics’ endeavour is tocomprehendAllah(awj)inthisway.[31]From another perspective, knowledge can be divided into two general categories: conceptual

knowledge and presential or immediate knowledge. Conceptual knowledge is obtained throughmentalconceptsandtheimplementationofrationalandphilosophicreasoning.Presentialknowledgeistheknowledgearrivedatwithoutthemediationofconceptsandmentalpictures;thatis,therealityof the known object is present within the knower. Presential knowledge is a type of gnostic andintuitive knowledge, in which the external reality [and not the mental concept] of an object iswitnessed.Of course, in the obtainment of rational conceptual knowledge, sensory and empirical premises

canbeemployed.Forinstance,byreflectingonthesignsofAllah(awj)andtheexistingorderinthecosmos,onecanachieveanunderstandingofAllah(awj)thatisrenderedbyasimplereasoning.Butincaseswhereonedesirestoachieveagreaterunderstanding,purelyrationalpremisesarerequired.In any case, it must be borne inmind that firstly, Allah (awj) cannot be proven nor refuted by

exclusive recourse to laboratory experiments or scientific, empirical principles for the grasp ofsensory experimentation is far shorter than to be able to pierce into the supernatural. Therefore,sensoryknowledgealonecannotsolvetheproblem,itmustbeemployedinthepremisesofrationalreasoning [if it is to be useful]. Secondly, despite the fact that in Islamic texts, studying theextroversive(afaqi)[32]signsofAllah(awj)hasbeenencouraged,[33]whichisinasenseconsideredarationalmethodsinceitinvolvesreasoning,itmustnotbeoverlookedthatstudyingthecreatures,the signsofDivinecreativityandwisdom,only reveals that there is anomnipotent andomniscientbeinggoverningtheworld;butotherthanthat,thismethodfailstorendertheattributesofthatbeing;forinstance,whetheritisself-sufficient.As for intuitive and immediate comprehension, it can be conceived in three ways: a cause’s

immediateknowledgeofitseffect,animmaterialexistent’simmediateknowledgeofitsownessence,[andfinally]aneffect’simmediateknowledgeofitscause.Thecreatures’awarenessofAllah(awj)isofthethirdtype.Andthehumanbeing’sweaknessincomprehendingAllah(awj)isinproportiontohis [existential]weakness.Thus, although thatSacredEssence is proximate to everything, but theirproximitytoHimdependsontheirexistentialdegreeandlimit.

MuhaqqiqTusiprovidesagoodanalogyregarding thedegreesofknowledgeofAllah(awj).He

saysone’sknowledgeofAllah (awj) resemblesone’sknowledgeof fire, themost limited formofwhich is being told the qualities of fire by somebody else who has seen it. A more advancedawarenessoffireiswhenoneobservesitssmoke.Thethirddegreeisfeelingtheheatandwitnessingthelightitradiates.Thefinaldegreeofknowledgeoffireisbeinginflamedandburnedtoashes.ApointnecessarytomentionatthisstageisthatinspeakingofknowledgeofAllah(awj),wemight

eitherbereferringtoprovingHisexistenceortocontemplatingHisattributes.Inbothcaseswecanhaverecoursetotheintellect toemployconceptualknowledgeinordertounderstandintellectually,orwecangothroughthepathoftheheart,toembarkonimmediateintuitiveknowledgeinordertobehold. The former is termedburhan, the latter, ‘irfan.Without question, the method prevalent inphilosophicreasoningisnotasvaluableasgnosticrevelations.Inanycase,regardlessofwhetherwetraversethepathoftheintellectortheheart,therearethree

waysforacquiringknowledgeofAllah(awj).Inotherwords,theintellectualorgnosticjourneyofthephilosopherorthespiritualwayfarer[respectively]couldfallunderoneofthreecategories:1.The traveller (salik), thepath (maslak), and the goal(maslk ‘ilayh) are distinct; such as if one

reaches the conclusion [that Allah (awj) exists] by observing and contemplating the order andharmony of the universe, by realizing that all things are needy and so there must be somethingneedless theydependon,hence theOriginator.SomeQur`anicverses encouragepeople to takeupthismethod.[34]2.The travellerand thepathareoneand thesame;suchas ifonecontemplates theworldwithin

himself, addressing questions such as, “Who am I?”; “Where am I from?”; “Why aren’t myinclinations,myallegiancesundermycontrol?”;“WhycanInottamemywildmindsoastocontrolwhatmemoriesitrecalls?”Imam‘Alib.AbiTalib(ع)alludestothismethodinthefollowingwords:“IcametoknowAllahby

observing thestrongwills that trembled, thedifficultentanglements thatweredisentangled,and thedecisions thatwere crushed.”[35] In another instance he says, “Whoever comprehends himself hasindeedcomprehendedhisLord.”[36]3. The path and the goal are one and the same. That is, the traveller—the philosopher or the

spiritualwayfarer—bycontemplatingthedestinationdiscoverstheobjectofhisdesire(maqsud).Thisis the most profound way of understanding, for it transcends the levels of extroversive andintroversive journeys, thereby realizing, through contemplating the Absolute Witness, thatAllah(awj)istheAbsoluteWitness.TheQur`anstates:“IsitnotsufficientthatyourLordiswitnesstoallthings?”[37]First,Heiswitnessedandcomprehended,andthen[inHislight]allotherthings,forHeistheLight

oftheHeavensandtheEarth.TheEssenceofUnicity[i.e.Allah(awj)]istheclearestwitnesstoandproofofHimselfandassuch,rendersunnecessaryanyintermediaryforcomprehensionofHim.[38]

SoitisthatinaddressingHismessengerHesays,“Youwerecertainlyobliviousofthis.Wehaveremovedyourveilfromyou,andsoyoursightis

acutetoday.”[39]Theveilisremovedfromtheindividual,notfromtherealityorfromAllah(awj).IntheSupplicationof‘Arafah,ImamHusaynb.‘Ali(ع)dealswiththisthirdmethod.Hesays,“O

Allah!DootherspossessalightthatYoulacksothattheymustshedlightuponYou?WhenhaveYoubeenabsent soas tobeneedyofproof?WhenhaveYoueverbeendistant so thatYoureffectsandcreaturesshouldmoveusclosetoYou?”[40]Thesamethemeresonatesin thefollowingcouplet:“YouhaveneverdistancedYourselfsothatI

shouldseekYourpresence.YouhaveneverbeenhiddensothatIshouldmakeYoumanifest.”AndagaininthewordsofImamHusaynb.‘Ali(ع),“BlindbetheeyethatdoesnotbeholdYou…It

isYouwhomIbeseechinseekingunionwithYou,anditisYourownexistencethatIseekasproofforYour existence.” In this phrase, it is expressed that for the spiritualwayfarer,Allah (awj) ismoremanifestthanthesky,theearth,theleavesoftrees,etc.Imam Ja’far b. Muhammad as-Sadiq (ع) alludes to this point in the following words: “When

someone is present and manifest, we first know him through his self, then we get to know hisattributes.Butinthecaseofsomethingabsent,knowledgeofitsattributesprecedesknowledgeofitsessence…Justas in thecaseofYusuf’sbrother, theystudiedYusufhimselfand recognized itwashim.Theyaskedhim, ‘Areyou reallyYusuf?’Theydidnot formulate theirquestion theotherwayaround[41];meaning, theyreflectedonthequalitiesof thepersonwhomtheywereconfrontedwithandrealizedthathewasYusuf.TheydidnotaskotherstoidentifyYusufforthem.”[42]Based on the aforementioned explanations, it has been concluded that contingent existents are

realitieswhoseexistenceisnothingbuttheirrelationtotheNecessaryExistent.Otherwise,theywouldbeneedlessintheiressenceswhichwouldinturnmeanthattheywouldbenecessarybytheiressences,whichisobviouslyfalse.Thus,theyareintheirentireexistencedependentontheNecessaryEssenceanditisimpossibleto

viewtherelation[i.e.thecreature,foraspreviouslymentionedthecontingentexistentisnothingbutthat relation]without the object towhich it is related (marbut ‘ilayh). That is, comprehending theeffect independentof its cause is impossible.Thus, the comprehensionof every thing, evenpurelymaterialexistents,isconcomitantwithcomprehendingtheNecessaryExistent.Although knowledge is of two types: simple knowledge and compound knowledge, even as

ignoranceisofbothtypes.Simpleknowledgeisone’sknowledgeofanissuewithoutbeingawareoftheexistenceofthatknowledge.Compoundknowledgeiswhenone’sknowledgeisrealized;thatis,whenoneknowsthatheknows.Weareof theopinionthataknowledgeofAllah(awj)exists inallhuman beings; it could be conceptual or presential and the object of that knowledge could beanything. That is, when one comprehends something, whether through conceptual knowledge orpresentialknowledge,hehascomprehendedAllah(awj)alongwith it.[43]TheQur`anstates,“Heis

knowntoeveryoneignorantofHim.”[44]EventhepersonindoubtcomprehendsAllah(awj)priortocomprehendinghisdoubtforAllah(awj)isthecauseofhisdoubtandsothedoubtisnothingbutarelationtoAllah(awj).Soyesitistrue;someareunawareoftheirknowledgeofAllah(awj)andassuchareoblivioustothisnecessarycomprehension.Therefore,whenImam‘Alib.AbiTalib(ع)said,“IdonotseeanythingbutthatIseeAllahpriorto

it”or“IdonotworshipaLordIdonotsee”[45]hewasawareofhisknowledge.Hehadgraspedthetruthoftheverse,“…sowhicheverwayyouturn,thereisthefaceofAllah.”[46]The face cannot be beheld without beholding the possessor of the face. He was a gnostic who

throughvoluntaryextinguishmentwitnessed,inthisworldthatother-than-HimishiddenanditisHe,theCreator,Whoismanifest,anditwasbecauseofthisthathesaid,“Iftheveilsweretobelifted,mycertaintywouldnotincrease.”[47]Whateverservesasanobstacletosightorunderstandingisreferredtoasaveil.Aveiliseitherof

darknessorof light.Regardingtheveilofdarknesswhichis theveilofmateriality, thereare threeelements: the subject fromwhom thematter in question is hidden, the veil, and the veiled [i.e. theobjectthatishidden].Butregardingtheveiloflightthereareonlytwoelements:theveiledandthesubject fromwhomthematter inquestion ishidden.Obscurity in the lattercase is the resultof theintensityofthebrightnessoftheveiled,ormoreaccuratelyastheresultoftheweaknessofperceptiononthepartofthesubject.Asananalogy,oneisincapableofseeingthesuninsomecases,becauseofan obstacle, such as awall or dust, or at other times because of the intense brightness of the sun,whichisactuallytheresultoftheweaknessofone’svision.Apoethassaid:“TheveilthatconcealsYourfaceisYourface,atalltimes;Youarehiddenfrom

theworldasYouaresomanifest.”BetweenAllah(awj)andHiscreatures,therearenoobstaclesexceptHiscreatures.[48]Ifthehuman

beingsucceedsinremovingtheveilsofdarkness,ofegocentrism,andofdesire,onlythencanheturntoremovingtheveilsoflight.ItisforthisthatintheSha’baniyyahSupplication,onepleadstoAllah(awj)fortherendingofthe

veilsoflight.[49]OtherthantheProphet(ص)andtheAhlulBayt(ع)nooneiscapableofrendingalltheveils of light.Of course, the coreof theDivineEssence andAttributes is impregnable even tothem.[50]Therefore, theyare themselvesveilsof light forviewing theDivineEssenceand sinceacontingentbeingcannotescapebeinglimited,theyalsogazeatAllah(awj)fromtheoutlookoftheirown[limited]existences;“‘Unqa[51]isnotthegametobeensnared,soremoveyournet.”Hence,theknowledgeofeveryknowingbeingislimitedtotheframeworkofitsexistenceandto

theextentthatitlaceratestheveils.Imam‘Alib.AbiTalib(ع)inthisregardsays,“TheintellectswillneverhavethecapacitytoreachtothecoreandcircleofHisAttributes.Nevertheless,thereisnoveiltoobstructanyoneincomprehendingthenecessarylevel[ofknowledgeofAllah].”[52]Thatis,ontheone hand, all the existents of the world of contingency are Divine signs and as such serve asmirrors[53]reflectingatrueimage[oftheDivine]butatthesametime,theyarenotseparablefromthe Divine. Basically, they have no other role but to reflect the beauty of the Divine, although

“children” [i.e. intellectually and spiritually immature persons] might perceive them as separateentities.Ontheotherhand,“[thosestandingat]theapicesof[intellectual]resolvecannotcomprehendHim,

and[thosewhohave]divedin[thedepthsof]acuitycannotreachHim.”[54]HisEssenceneitheryieldstotheintellectionofthesage[55],neithertothespiritualexperienceofthegnostic[56],thustheybothadmit their incapability. This incapability arises because comparing what a contingent being cancomprehendofAllah(awj)withwhatitcannotcomprehendistocomparefinitudewithinfinity.At the end, the point thatmust bementioned is that in the Islamic corpus of narrations there is

mention of an innate knowledge of Allah (awj). Innate knowledge is of the intuitive, presentialknowledge,whichwasexplicatedpreviously.There are two types of innate qualities in the human being: innate understandings (which every

humanbeingpossessespriortoanyeducation)andinnateinclinations(whicharepartandparcelofthenatureofeveryhumanbeing).Theformerarereferredtoas“innateknowledgeofAllah(awj)”and the latter as “innateworshipofAllah.”But, asmentionedpreviously, they arenot present at aconsciouslevelofthehumanmindsoastorenderarationalendeavour[tounderstandAllah(awj)]unnecessary. Nevertheless, since knowledge of Allah (awj) is innate, the arguments presented infavour of Allah (awj) serve actually as reminders and not real proofs. In the process of provingsomething, one realizes that he has acquired a knowledge which he formerly lacked. But beingremindedistobecomeawarethatonehashadsomethingallalong,albeitunknowingly.Thusitisthatin Qur`anic verses and in narrations, what is always mentioned is the removal of the veils ofobliviousness.Andwhatridsoneofastateofobliviousnessisaremindernotaproof.

Notes:[31]Thoughitispossibletoreachunderstandingandcertaintybasedontraditionsandauthorityas

well; but in this case it is necessary to have previously proved both the fact that the traditions inquestionwereinfactquotedcorrectlyfromtheholdersofauthority,suchastheImmaculatesE,andthefactthatsuchtraditionshavecognitivevalue.Itisonlythenthattheycanbeusedasthestandardsbywhichtojudgethefindingsofeithertheintellectortheheart.[32]Ormacrocosmicsigns.Thatis,thesignsoutsideofthehumanmindandbody.[33]Suratal-Fussilat(41),Verse53:} قحلا هنأ مهل نیبتی ىتح مهسفنأ يفو قافآلا يف ان ـ تایآ مهیرنس {

[34]Suratal-Baqarah(2),Verse164:} نم ءآمسلا نم هللا لزنأ امو سانلا عفنی امب رحبلا يف يرجت يتلا كلفلاو راهنلاو لیللا فالتخاو ضرألاو تاومسلا قلخ يف نإنولقعی موقل تایآل ضرألاو ءآمسلا نیب رخسملا باحسلاو حایرلا فیرصتو ةبآد لك نم اهیف ثبو اهتوم دعب ضرألا هب ای ـ حأف ءام {

[35]Nahjal-Balaghah,ShortSaying250:دوقعلا لحو مئازعلا خسفب هناحبس هللا تفرع .

[36]Jawahiral-Saniyyah,pg.116:هبر فرع دقف هسفن فرع نم .

[37]Suratal-Fussilat(41),Verse53:} دیهش ءيش لك ـى لع هنأ كبرب فكی ـم لوأ {

[38]SuratIbrahim(14),Verse10:} ضرألاو تاومسلا رطاف كش هللا يفأ مهلسر تلاق {

[39]SuratQaf(50),Verse22:

} دیدح مویلا كرصبف كءاطغ كنع انفشكف اذه نم ةلفغ يف تنك دقل {[40]Biharal-Anwar,vol.95pg.226;alsoMafatihal-Jinan:

نوكت ىتح تدعب ىتمو ؟ كیلع لدی لیلد ـى لإ جاتحت ىت حـ تبغ ىتم ؟ كل رهظملا وه نوكی ىتح كل سیل ام روهظلا نم كریغل نوكیأ؟ كیلإ لصوت يتلا يه راثآلا[41]ItmustbepointedoutthatinFarsiand‘Arabicinaskingifthepersonbeingaddressedisthesameonetheformerhadheardaboutorknownpreviously,hecanputthequestionforthintwoways.Hecansay,inthecaseof‘Arabic,aantafuln(lit.Areyou…?)orafulnant(lit.Is…you?).ThelattercaseisnotusedinEnglish.Therefore,thereasoningforwardedinthetextshouldbeunderstoodinthecontextofthe‘Arabiclanguage.(Tr.)[42]Tuhafal-’Uqul,pg.327:

ملعتو هفرعت : (ع) لاق ؟ هتفص لبق دهاشلا نیع فرعن فیكو : لیق . هنیع لبق بئاغلا ةفص ةفرعمو هتفص لبق دهاشلا نیع ةفرعم نإفسوی انأ لاق فسوی تنأل كنإ { : فسویل اولاق امك هبو هل هیف ام نأ ملعتو . كسفن نم كسفنب كسفن فرعت الو هب كسفن فرعتو هملعهریغب هوفرعی ملو هب هوفرعف } يخأ اذهو .

[43]al-TawhidbyShaykhSaduq,pg.143:هللااب الإ هللا ةفرعم كردت الو هللااب الإ ائیش قولخم كردی .ال

[44]al-TawhidbyShaykhSaduq,pg.58:... لهاج لک دنع فورعم …

[45]al-Kafi,vol.1,pg.98هرأ مل ابر دب ـ عأ تنک ام .

[46]Suratal-Baqarah(2),Verse115:} هللا هجو مثف ولوت امن ـ يأف {

[47]SharhMi’ahKalimah, pg.52;MatlubKulliTalib, pg.3; ‘Uyun al-Hikamwa al-Mawa’izh, pg.415:

انیقی تددزا ام ءاطغلا فشک ول .[48]al-TawhidbyShaykhSaduq,pg.170:

هقلخ ریغ باجح هقلخ نیب و هنیب سیل …[49]Mafatihal-Jinan:و ةمظعلا ندعم ـى لإ لصتف رونلا بجح بولقلا راصبأ قرخت ىتح كیلإ اهرظن ءآیضب انبولق راصبأ رنأ …و

[50]SuratAli-’Imran(3),Verse30:ـه{ سفن هللا مكرذحیو {

[51] A giant but beautiful bird in Persian mythology, also called Simurgh. In this line of poetryhowever,itisametaphorforcomprehendingthecoreofDivineEssence.(Tr.)[52]Nahjal-Balaghah,sermon49:… هتفرعم بجاو نع اهبجحی ملو . هتفص دیدحت ىلع لوقعلا علطی …مل

[53]Inhisdebatewith‘Imranal-Abi’i,Imamal-Rida(ع)says:“NeitherHeisinthecreationnoristhecreationinHim.Justlikethemirror:neitheryouareinitnoritinyou.Andthemirrorisnotlikeamiragethatportraysadeceptiveview.Atthesametime,ithasnotruthinitotherthantheimageofthepersonstandinginfrontofit.”Al-TawhidofShaykhas-Sadiq,pp.,434-435[54]Nahjal-Balaghah,FirstSermon:… نطفلا صوغ هلانیال و ممهلا دعب هكردیال …

[55]Biharal-Anwar,vol.71pg.21,no.1:كتفرعم قح كانفرع ام .

[56[Mir’atal-’Uqul,vol.8pg.146:كتدابع قح كاندبع ام .

6ChapterMisguidancefromAllah

Question:WhatisthemeaningofAllah’s(awj)misguidanceintheQur`an?

BriefAnswer

Misguidance is a non-existent entity. Since guidance means to lead someone to a goal, then

misguidance is the absence of guidance. In the parlance of the logicians, the relation betweenguidance and misguidance is privatives and positives (‘Adam wa malakah). In other words, ifguidanceweretoexistinacertainplace,thenitisimpossibleformisguidancetoexistthere(fromthesameaspect);butifguidancewerenottherethentheabsenceofguidanceismisguidance.Becauseofthis it isnotpossible toattributemisguidance toAllah(awj)since it isnotpossible togiveor takesomething that does not exist. Unlike guidance, which relates both to existence and the law,misguidancerelatesonlytoexistenceandhasnorelationwiththelaw.ThisisbecauseAllah(awj)isessentiallytheGuide,sinceifthiswerenotthecasethentheevildoerswouldbringanexcusebeforeAllah(awj)saying,“Wewantedyourguidancebutyouleadusastray.”Therefore,at theoutset,Allah(awj) leadseveryonetowardsfelicity,happinessandtherightpath

andinthisstagetherecanbenomisguidance.Butifsomeonewilfullydoesnotacceptthiscallandturnshisbacktowardsit,theninthiscaseheincursAllah’s(awj)existentialmisguidance.ThereforeAllah’s(awj)misguidingsomeonesimplymeansthatHecutsoffHisguidancefromhimandleaveshimtofendforhimself,theresultofwhichisthatmanbecomeslostonthepathofguidance.Man’sbeinglostthen,iscausedbynothavingAllah’s(awj)guidance-andthisisthemeaningofexistentialmisguidance.

DetailedAnswer

WhenwepayattentiontotheversesoftheNobleBook,wefindthattherearetwokindsofDivine

guidance:onethatisrelatedtothelawandthesecondthatisrelatedtoexistence.Manhasbothkindsof guidance. This is in contrast to misguidance, which is only existential and does not exist withrelationtotheLaw.ThisisbecauseAllah(awj)isessentiallytheGuide,sinceitisimpossiblethatHebeessentiallytheLord,theWorshipped,andtheRefuge,butnotbetheEssentialGuide.Ifthiswerenotthecasethentheevildoerswouldbringforthanexcuse,sayingtoAllah(awj),“Wewantedyourguidancebutyouleadusastray.”ItisimpossibleforAllah(awj)toleadsomeoneastrayinitiallysincethisgoesagainstHiswisdom

andsincenothingcomesfromAllah(awj)exceptgoodnessandmercy,Hedoesnotleadanyoneonanincorrectpathfromtheoutset.Rather,Hismisguidance isa typeofpunishment. Inotherwords thebad people have gone astray and have been afflicted with misguidance by there own choice.Therefore in reality, initialmisguidance is ascribed to the creatures, and themisguidance that is apunishmentpertainstotheCreator.In conclusionwe can say thatAllah’s (awj)misguidancemeans thatHe cuts offHismercy and

blessingsfromapersonandleaveshimtofendforhimself;anditisthisthatresultsinmanbecomingloston thePath. Ifsomeonedoesnotaccept theguidanceof theLaw,Allah(awj)willexcludehimfromHisexistentialguidance.Inotherwords,itistheactionsofadisbelieveroranoppressorwhichcause him not to haveDivine guidance. This is in linewith the order of creation,which is basedon cause and effect. Consequently Allah (awj) has said that He will not guide the unbeliever[57],oppressor[58],orthesinner.[59]Notes:[57]Suratal-Baqarah(2),Verse264:}… نیرفاكلا موقلا يدهی ال هللاو {Seealso:Suratal-Ma’idah(5),Verse67;Suratal-Tawbah(9),Verse37

[58]Suratal-Baqarah(2),Verse258:}… نیملاظلا موقلا يدهی ال هللاو {Seealso:SuratAli-‘Imran(3),Verse86;Suratal-Ma’idah(5),Verse51

[59]SuratAli-‘Imran(3),Verse86:}… نیملاظلا موقلا يدهی ال هللاو {Seealso:Suratal-Ma’idah(5),Verse108;Suratal-Tawbah(9),Verse80

7ChapterBeingAllah’sServant

Question:Whoisa“slave”andwhatisslavery?HowcanwebecometheslavesofAllah(awj)?

BriefAnswer

AtrueservantofAllah(awj)isheforwhomobediencetoAllah(awj)issweetandAllah’s(awj)

loveisdelight;heisintimatewithAllah(awj)andreliesonHimforallhisneeds.Servitudecanbe summedup in three things.First is that the servantdoesn’t considerhimself to

ownanyofwhathasbeenbestoweduponhim,forslavesownnoproperty.TheyseeallpropertyasAllah’s(awj)andwhenHecommands,theyspendit;second,aservantdoesn’tplanforhimself;andthird,aservantispreoccupiedonlywithAllah’s(awj)prescriptionsandproscriptions.Withtheaforementioneddefinition,wecanunderstandtheessenceofservitudeandhowtoachieve

it.Servitudeisthekeytosanctityand“servant”isthebestofnames.AperfectedhumanisaservantofAllah(awj)andiseffacedintheDivineIdentityandtheDivineNames.Worship (‘Ibadah),hasbeendefinedby lexicographersasutmostofmodestyandhumility.They

saysince“‘ibadah”(worship)isthehighestlevelofhumility;itwouldn’tbefittingexcepttowardsthehighest being, possessing the greatest perfections and the highest level of generosity. This iswhyworshiping other than Allah (awj) is false worship tantamount to polytheism, especially sincesincerityinworshiphasn’tmaterialized.

DetailedAnswer

As Imam Ja’far b.Muhammad as-Sadiq (ع) has explained, the word ‘abd is composed of three

letters:‘ayn,ba’,anddal.“‘Ayn”indicates‘ilm,knowledgeandcertaintythataservanthasofAllah.The“ba’”indicatesbu’d,theseparationanddistancehehasfromotherthanAllah.Andtheletter“dal”pointstodunuw,hisclosenesstoAllah.[[60]The slave is indebted toAllah (awj) for not only all of his perfections, but indeed for his very

existence.ItisbecauseofthisthathesubmitstoHim.Bynotlookingathimselfandhisowndesires,hetakesonthecolourofhisMasterandHisperfectionstotheextentthataccordingtothesayingoftheNobleProphet(ص),“ThetrueslaveofAllahAlmightyisheforwhomtheobedienceandloveofAllahbecomessweet.HepresentshisneedstohisLordandbecomesintimatewithHim.HeputsallhistrustinHimandhashopeinnooneelse.”[61]According to the saying of Imam Ja’far b.Muhammad as-Sadiq ,(ع) the reality of slavery is in

three thing, the first is the fact that “The slavedoesnot think that heowns anything thatAllahhasgivenhim.Thisisbecauseslavesdonotownanythingforthemselves.TheyconsideralltheirwealthtobelongtoAllah.TheyplacewhatevertheyhavewhereverAllahtellsthemto.Thesecondisthefactthat theslaveofAllahdoesnotweighwhat isgoodandbadforhimself.Thirdly,hespendsallhisactivityinthatwhichAllahhadcommandedhimtodo,anddoesnotdowhatHehasforbiddenhimfrom.BecausehedoesnotconsiderhimselftoownwhatAllah(awj)hasgivenhim,givingitawayiseasyforHim.SincetheslaveofAllah(awj)hasrelegatedhisaffairstoAllah(awj),theproblemsoftheworldbecomeeasyforhim.AndsincehespendsallhistimedoingwhatAllah(awj)hastoldhimtodoorstayingawayfromwhathehasbeenprohibitedfrom;hehasnotimelefttobeostentatious.Thus,Allah(awj)honoursHisslavebymeansofthesethreethingsandbymeansofthis,hisresponsetoSatan’schallengesandhisinteractionwiththeothercreaturesofAllah(awj)becomeseasy.Hedoesnotgoaftertheworldinordertohoardwealthorshowoffinfrontofpeople.Hedoesnotseekanywealthandpowerthatheseesinthehandsofothers,nordoeshespendhisdaysinvainpursuits.”[62]Slaveryisthekeytosanctity.Thetitle“slave”isthebestoftitlesanditisbecauseofthisthatthe

nameoftheProphet(ص)was‘AbdullahandonthenightofascensionheaskedAllah(awj)togranthimservanthood.The perfect man is the servant of Allah. He has all the manifestations of Divine Names. He is

effacedintheDivineEssence.The lexicographers have definedworship as the pinnacle of humility. They have said that since

worshipisthehighestlevelofhumility,itdoesnotbefitanyoneotherthanonewhoholdsthehighestlevels of existence, perfection, grace, and generosity. Because of this, the worship of other thanAllah(awj)isfalseworshipthatistantamounttopolytheism.Worshiphasthreelevels:SomepeopleworshipAllah(awj)withthehopeofgettingotherworldly

rewardsorbecause they fearHispunishment[63] - these are theordinarybelievers; someworshipAllahinordertogainthehonourofservanthoodandsothatAllah(awj)callsthemHisslave;somehowever,worshipAllah(awj)becausetheyareinaweofHisMightandbecausetheyloveHim.

IthasbeenrelatedinasacredtraditionthatAllah(awj)said,“Ohmyslave!WorshipmesothatI

makeyoulikeMyself.Isaytosomething,‘Be,’anditis,youwillalsosaytosomething‘be’anditwillbecomeso.”[64]Therefore, according to a sayingof ImamJa’far b.Muhammadas-Sadiq ,(ع) “Servanthood is a

substance,thekernelofwhichisLordship.”[65]Bymeansofworship,man’ssoulbecomes likeapolishedmirror inwhich theDivine lightsare

reflected.ThemoreitispolishedthemorewillitreflecttheflashesofDivineillumination;untilsucha time that his potential for sanctitywill change to actuality and hewill become the vicegerent ofAllah (awj) in thewhole realm of existence. You should know that this is not lordship but it is avicegerencyandarepresentationinwhichtheeffectsoflordshipbecomemanifested.ThevicegerentofAllah(awj)doesnotdotheworkAllah(awj)does.Allah(awj)ratheraccomplisheshisworkatthehands ofHis vicegerent. Through the lattice of the soul of this person,HemanifestsHimself andrevealsHisNames andAttributes.Because of this the divineGnostic is the perfectmirror for thepowerandgraceofAllah(awj).In all the types and degrees of themiracles of the prophets and the Imams ,(ع) in reality, it is

Allah(awj)whoistheabsoluteagentwhilethesoulofthesainthasbeeneffacedinHiswill.Thisisthestationofservanthood-astationthatcanbeobtainedbymeansofobeyingAllah(awj).ThespiritualwayfarerconsidershimselftobethenameofAllah(awj)inthisstation,tobeeffaced

inAllah(awj)asherecognizesotherbeingstobethesame.Ifhebeaperfectsaint,hewillbecometheperfectnameofAllah(awj)andapplyinhimselfperfectandabsoluteservanthood.IntheNobleQur`an,Allah(awj)says,“GlorybetoHewhotookhisservantonthenightjourney.”[66]This indicates the fact that travelling the path toAllah’s (awj) nearness can only be achievedby

means of servitude. One must forego the pride and haughtiness that comes with presumptions ofindependence.InthetashahhudfirstwegivewitnesstotheProphet’sservanthood,thentohisprophethood.Thisis

becauseservanthoodistheladderbymeansofwhichheascendedtothestationofprophethood.IntheSalat,whichisthenightascensionofthebeliever,westartwiththe“bismillah”thatistherealityofservanthood.Intention,accordingtothegeneralpublic,meansthedesiretoobeyAllah(awj)whetherthatbeout

ofgreedorfear.“TheycallontheirLord,greedilyandoutoffear.”Accordingtothosewithwisdomit is the desire to worship Allah (awj) out of respect and in order to acknowledge his greatness.“Worship Allah as if you were seeing Him. If you are not seeing Him, verily, He sees you.”AccordingtothosewiththeloveofAllah(awj),itisthedesiretoobeyAllah(awj)outofloveforHisessence.Finally,neartheFriendsofAllah(awj)itmeanstointendtoobeyHimandworshipHimasaneffectofwitnessingthebeautyoftheBeloved,independentlyandessentially,andtobeannihilatedintheLord,essentially,inHisattributesandinHisactions.Oneofthemostimportantconditionsof

intentionissincerity.Sincerityof intention, in the general public’sworship, is purifyingone’s intentionof both patent

andhiddenpolytheism,whichincludesuchtraitsasostentation,self-conceit,andpride.“Now,surely,sincereobedienceisduetoAllah.”[67]In theworship of TheHigh-ranking, however, it is to purify one’s intention from any trace of

greed or fear which in theirmode of wayfaring is considered polytheism. In theworship of ThePossessors of Heart (ashab al-qulub), it is to purify one’s intentions from egoism which is thegreatestpolytheismanddisbelief in theirmode. In theworshipofTheMostPerfect, it ispurifyingone’sintentionofnoticingthestationofservitudeandtheactofworship,andfurtheryetnoticingtheexistence.As ImamKhomeini said, “The healthy heart is the onewhichmeets The Truth,withoutanythingelsedisturbingtheirintimacy.”[68]

Notes:[60]Misbahal-Shari’ah,chapter2:

باجح الو فیك الب ـى لاعت هللا هوند لادلاو هاوس نمع هنوب ءابلاو هللااب هملع نیعلاف ( عبد ) ةثالث دبعلا فورحو .[61]Arba’in[62]Biharal-Anwar,vol.1,pg.224,no.17:

دبعلا ربدی وال هب هللا مهرمأ ثیح هنوعضی هللا لام لاملا نوری كلم مهل نوكی ال دیبعلا نأل اكلم هللا هلوخ امیف هسفنل دبعلا ىری ال نأهرمأ امیف قافنإلا هیلع ناه اكلم ىلاعت هللا هلوخ امیف هسفنل دبعلا ری مل اذإف هنع هاهن و هب ىلاعت هرمأ امیف هلاغتشا ةلمج و اریبدت هسفنل

ال هاهن و ىلاعت هللا هرمأ امب دبعلا لغتشا اذإ و ایندلا بئاصم هیلع ناه هربدم ىلع هسفن ریبدت دبعلا ضوف اذإ و هیف قفنی نأ ىلاعت هللاو ارثاكت ایندلا بلطی وال قلخلا و سیلبإ و ایندلا هیلع ناه ةثالثلا هذهب دبعلا هللا مركأ اذإف سانلا عم ةاهابملا و ءارملا ىلإ امهنم غرفتی

الطاب همایأ عدی وال اولع و ازع سانلا دنع ام بلطی وال ارخافت .[63]NahjulBalaghah,Shortsaying237;al-Kafi,vol.2,pg.84,no.5:

باوثلا بلط ـى لاعتو كرابت هللا اودبع موقو دیبعلا ةدابع كلتف افوخ لجو زع هللا اودبع موق ةثالث دابعلا : لاق ع) ) هللا دبع يبأ نعةدابعلا لضفأ يهو رارحألا ةدابع كلتف هل ابح لجو زع هللا اودبع موقو ءارجألا ةدابع كلتف .

[64]Kalimatollah,pg.140,no.154:نوكیف نك ءيشلل لوقت نوكیف نك ءيشلل لوقأ يلثم كلعجأ ىتح ينعطأ يدبع .

[65]Misbahal-Shari’ah,chapter2:ةیبوبرلا اههنک ةرهوج ةدابعلأ …

[66]Suratal-Isra’(17),Verse1:} هدبعب ىرسأ يذلا ناحبس …{

[67]Suratal-Zumar(39),Verse3:} صلاخلا نیدلا هللا الأ {

[68]Sirral-Salat,pg.75(FarsiVersion)

8ChapterNearnesstoAllah

Question:WhatisnearnesstoAllah(awj)?Howmanydifferentkindsofnearnessarethere?How

canwegainnearnesstoAllah(awj)?

BriefAnswer

Inlexicographicalterms,“qurb”meansthenearnessofonethingtoanother.Thiscanbeinspace

ortime.Ofcourseincommonplaceusage,“qurb”alsoappliestobeingthecentreofattentionandtoholdingaspecialplacenearsomeone.Inphilosophicaltermstherearethreetypesofnearness:spatio-temporal,essential(i.e.pertaining

toquiddity),andexistential.Spatio-temporalnearnesshoweverisparticulartothedifferentpartsofthematerialworld.SinceAllah(awj)isnotmatter,thistypeofnearnessdoesnotapplyinregardstoHim.Essential nearness, or nearness in quiddity, is like the nearness person a and person b have as

humans, as they possess the same quiddity—being of the same species. Allah (awj), however, isunlimitedandthereforewithoutquiddity.Withoutquiddity,thissenseofnearnesswillnotpertaintoAllah(awj)either.SinceAllah(awj)bestowsexistencetoallbeingsandseparationbetweenacompletecauseandits

effectisimpossibleconsideringthefactthataneffectisamerelinkandrelationtoitscause,wecanconcludethatthenearnessofAllah(awj)toHiscreationisexistentialnearness.

Allah’s(awj)nearnesstothingsTherearefourgroupsofversesregardingAllah’s(awj)nearnesstous:a.VersesstatingHisnearnesstousinprinciple;b.VersesholdingthatHeisnearertousthananyotherbeing;c.VersessayingthatHeisnearertomanthanhisjugularvein;d.VersessayingthatHeisnearertomanthanmanhimself.Inexplainingthefourthgroupofverses,wemustsaythatman,likeallothercontingentbeings,isa

hollowbeing—emptyofanyandallaspectsofindependentexistence.Thus,Allah’s(awj)existentialencompassmentandcomprehensionliesbetweenmanandhimself.

NearnesstoAllah(awj)inphilosophicaltermsItisclearthatAllah(awj)isnotinanyparticularplace,sothattherecouldbeadirectiontogetnear

Himbymovinginthatdirection.NearnesstoAllah(awj)isachievedthroughmanstrengtheninghisexistentialaspecttotheextentthathebeginstoself-consciouslymanifesttheDivineAttributes.Inthemovement towards salvation, the more man’s existential perfects increase, the more the levels ofnearnesstoAllah(awj)increase.

NearnesstoAllah(awj)inlightoftheIslamictradition

SinceAllah(awj)isclosetoeverything,manmusttrytoapproachAllah(awj)throughrighteous

deeds.Thesedeedsaredivided into twocategories:compulsoryandadvisory.Deedsholdingakeyposition in the first category are understanding and sincerity in actions, while the rest, includinghumility,goodmorals,andgenerosity,fallunderthecategoryofadvisorydeeds.

DetailedAnswer

Inlexicographicalterms,“qurb”meansthenearnessofonethingtoanother.Thiscanbeinspace

ortime.Becauseofthisitissaidthatsomethingfromaspatialpointofviewisnearanotherthing.Orit is said that yesterday is, from a temporal point of view, closer to today than two days beforeyesterday.Inanothercommonusage,“qurb”meansbeingthecentreofattentionofsomeoneandtoholdaspecialplacenearthem.TypesofnearnessinphilosophicaltermsInphilosophicaltermstherearethreetypesofnearness:spatio-temporal,essential(i.e.pertaining

to quiddity), and existential. Nearness and distance are things whose existence depends on twothings.A andB should both exist in order for us to say thatA is nearB or is far from it. In themetaphysicalrealminwhichimmaterialbeingsexistthatarefreefrommotionandtime,spatialandtemporalnearnesscannotapply.ThisisespeciallytrueinregardstotheRealityofallrealitiesandtheunlimited existence “He is an absolute to whom we cannot point (spatially or temporally orotherwise)norcanHeenterourimagination.”[69]SinceAllah(awj)isfreefromquiddity[70],Hecannotshareaquidditywithanythingelsenorbe

near to anything in this respect. This is because quiddity heremeans genus and differentia (whenquiddity is opposed to existence).ButAllah (awj) admitsofnodelimitationordefinition such thatanotherquidditybenearorfarfromHim.“HewhopointstoHimhaslimitedHimandhewholimitsHimcountsHim.”[71]Two things that are partners in or share one quiddity are like one another. Zayd and ‘Amr for

instance share the quiddity ofMan.Allah (awj) however is above and beyond having a like or anopposite.Inregardstoconnectioninexistentialtermswecansaythat:BecauseAllah(awj)isthesourceof

allexistenceandbecausetheseparationofthecausefromtheeffectisimpossible,thereforenearnesscanbeenvisionedasnearnessinexistentialterms(althoughitmustbenotedthattospeakintermsofcauseandeffectsdoesnotadequatelyconveytherelationshiphere,sinceallthings“other-than-God”arebutsomanymanifestationsofHisoneexistence),“Andwhenmyservantsaskyouconcerningme,tellthemIamnear.”[72]Things are, in their essence[73] pure relations toAllah (awj).Until the cause is understood, the

effect cannot be understood. Therefore the nearness Allah (awj) has to creatures is an existentialnearness.TherecanbenoexistenceexceptthatAllah(awj)isitscause,andanyeffectstandsbymeansofitscause.Thereforetherecannotbeaformofnearnessnearerthanthisnearness.

Allah’s(awj)nearnesstothingsInregardstothenearnessofAllah(awj)tothings,theversesoftheQur`ancanbedividedintofour

categories.

a.OnegroupstateHisnearnessperse:thatAllah(awj)isnearus:“VerilyIamnear,Ianswerthecaller.”[74]b.AsecondgroupofversesstatethatHeisrelativelynearertomanthanothers:“Wearenearertohimthanyoubutyoudonotsee.”[75]c.AnothertypeofverseindicatesthatHeisclosertomanthanhisjugularvein:“Verilywecreatedmanandweknowwhathissoulwhispers.AndWeareclosertohimthanhis

jugularvein.”[76]d.AfourthgroupstatethatAllah(awj)isclosertomanthanmanhimself,likethefollowingverse:“Oyouwhobelieve,answerAllahandtheProphetwhentheycallyoutowhatwillgiveyoulife.

KnowthatAllahstandsbetweenmanandhisheart.”[77]Discussionsaboutthefirstthreegroupsarenotverydifficultbutthefourthgroupcannotbesolved

soeasily.HowcanAllah(awj)beclosertomanthanhimself?Becauseofthis,somecommentaries,inlinewithsometraditionshaveexplainedthisastheintermediationofAllah’s(awj)power.Theysaythatthemeaningoftheverseisthatsometimesmandecidestodosomething,thenAllah(awj)makeshimregretitanddoesnotallowhimtocontinuewithhisplan.[78]This isan intermediatemeaning,onestep removedfromtheapparentmeaning,but ifwehavea

rationalproofthatsupportstheapparentmeaningoftheverse,thenwehavenoreasonforforegoingthe apparent meaning of the verse (that God comes between man and himself). Man is notwhole(samad),ratherheislikeotherpossiblebeings“empty”;asKulaynihasrelatedinatradition,“VerilyAllahcreatedmanempty.”[79]Nowthatmanisempty,thecomprehensivenessoftheexistenceofAllah(awj)comesbetweenman

andhimself.Therefore,Allah(awj)isneareverything.IfAllah(awj)isnear,HeisnearwithallofHis attributes. This is because the essential attributes[80] of Allah (awj) are one with Hisessence.Now, ifHisessentialattributesarepresent, thenHisattributesofactionwillalsobeactivefollowingHisessentialattributes.

ThewaytogetclosertoAllah(awj)inaphilosophicalviewOneofthefundamentalquestionsthatcanbeaskedinthisregardis,“Howcanwebecomecloserto

Allah(awj)?”—thatBeing,thelightofwhoseexistencehasilluminatedtheHeavensandtheEarth,anilluminationthatisthesameascreationandtheeternalcreativeact.FromwhatdirectionshouldweapproachHimand inwhat direction shouldwe seek to becomenear toHim? It is clear thatAllah(awj)doesnothaveadirection,hencethejourneyalongthepathtoAllah(awj)actuallytakesplacewithintheverybeingofthewayfarer.Intheprocessofperfectinghisessence,whenthewayfarer travelsfromcreationtotheRealand

travels from the material intellect[81] to the active intellect, he communes with the Names andattributesofAllah(awj).Inotherwordsheattainshisfelicity.ThedepthandfacultiesofhisexistencearestrengthenedandhebecomesoneofAllah’s(awj)greatsignsormanifestations.Hethusattainsthe state of sanctity and Divine vicegerency. This spiritual state can be called “nearness to Allah(awj).”

NearnesstoAllahfromtheviewpointofQur`anandHadithBecauseAllah (awj) encompasses all things[82], it does notmake sense thatHe be distant from

something.Therefore, thenearnessofAllah (awj) toHis servant is true inall casesand situations.Conversely,itisnotalwaysthecasethatmanisalwaysclosetoAllahanditisastatethatmanmuststrive to obtain. Therefore if man wants to become closer to Allah (awj) and to strengthen thisrelationship,heshouldobtainthenearnesstoAllah(awj)bymeansofgoodactionsandobediencetoAllah(awj)asImamMuhammadb.‘Alial-Baqir(ع)hassaid,“NearnesstoAllahcanonlybefoundthroughobediencetoHim.”[83]Indoingthis,heentersthebeginningofspiritualvicegerencyorthesuccourofAllah(awj).It has been related that “Prayer is the nearness of every pious person”[84] and concerning the

religious tax it has been related that “the zakat (has been made) with the prayers a means ofnearness.”[85]ThesearethingsthatbringoneclosetoAllah(awj).Whenthisnearnessisachieved,manbecomesthefriendofAllah(awj)andAllah(awj)becomes

thefriendofman.Versessuchasthefollowingclearlypointtothistwo-wayfriendship:“IfyouloveAllah,followme.ItwillmakeAllahloveyou…”[86]PerformingallthoseactionsthatinprinciplebringyouclosetoAllah(awj)isthemeanstoAllah’s

(awj)nearnessprovidedthatmanperformsthemforAllah(awj).Inotherwords,theseactionsmustnot only be good in themselves, but theymust be carried out in the bestway andwith the properintentions(i.e.goodnessofbothactandagentisrequired).As to the acts, they are of twokinds: obligatory and recommended. Just as reachingheavenhas

obligationsandrecommendedacts,sotooreachingthehighestdegreesofhumanity(thatinitselfisatypeofheaven)hasitsobligationsandrecommendedactions.Understandingandsinceritybothhavegreat bearing in this regard and can be considered mutually necessary to the extent that whenunderstandingincreasessincerityalsoincreases.Ontheotherhand,theQur`anconsidersactionstobeameansofreachingunderstanding[87].Ofcourse,theunderstandingandcertainknowledgethusobtained is not the certaintywith respect toAllah (awj), since the former certainty is the cause ofworshipandnot,asinthecaseofthelattercertainty,thehighesteffectandproductofworship.ThelattercertaintyisthecertaintyofAllah(awj)andtheknowledgeofHiminallHisunlimitedattributes.Theremainderofthemoralmethodsthatleadtonearnesscanbeconsideredasrecommended.As

ImamJa’farb.Muhammadas-Sadiq(ع)hassaid,“AmongstthethingsthatAllahrevealedtoprophetDawudwasthis,‘ODawud,justashumblepeoplearethenearestpeopletoAllah,theproudonesarethefarthestpeoplefromAllah.”[88]Itisclear,however,thathumilityandgoodmoralsorkindnessarerecommendedorsecondaryacts

in obtaining nearness toAllah (awj)whereas the primary principle remains understanding and theworshipofAllah(awj).InthewordsoftheNobleProphet(ص)“OAbuDharr,worshipAllahasifyousee Him, for if you do not see Him, He sees you.”[89] In other words, your knowledge andunderstandingshouldbe“presential”orintuitiveanddirectknowledge.

Notes:[69]Nahjal-Balaghah,Sermon186:

همهوت و هیلإ راشأ نم هدمص الو . [70]Quiddity is defined as “the limits of existence,” thus special only to contingent beings {i.e.dependantbeings}.Allah(awj)ontheotherhand,beinganecessarybeing,hasnolimit,thusdefyingquiddity.[71]NahjulBalaghah,Sermon1:

هدع دقف هدح نم و هدح دقف هیلإ راشأ نم .[72]Suratal-Baqarah(2),Verse186:} بیرق ينإف ينع يدابع كلأس اذإو {

[73]That is tosay,allcontingentbeingsaredependentand lackanysortof independence.All theyhave is for their existence is a “shadow” existence.A shadowhas no existence of itself.All of itsexistencedependsontheobjecthavingtheshadow.Allexistents“other-than-God”arebutasshadowsofthatperfectBeing.Ofcourse,thesimilitudeinquestionhereisthedependenceoftheshadowontheobject.Othercharacteristicsoftheexample,suchastheobjectbeingmaterial,arenotmeant.[74]Suratal-Baqarah(2),Verse186:}… ناعد اذإ عادلا ةوعد بیجأ بیرق ينإف …{

[75]Suratal-Waqi’ah(56),Verse85:} نورصبت ال نكلو مكنم هیلإ برقأ نحن }و

[76]SuratQaf(50),Verse16:} دیرولا لبح نم هیلإ برقأ نحن }و

[77]Suratal-Anfal(8),Verse24:} هبلقو ءرملا نیب لوحی هللا نأ اوملعاو مكییحی امل مكاعد اذإ لوسرللو هللا اوبیجت ـ سا اونمآ نیذلا اهیأ }…ای

[78]Majma’al-Bayan,vol.4,pg.452[79]al-Kafi,vol.6,pg.286:

فوجأ مدآ نبا قلخ لجوزع هللا نإ .[80]Allah(awj)attributesareoftwokinds.EssentialAttributes(orEntitativeAttributes).Attributesfor whose derivation and conceptualization, bringing to mind Allah’s (awj) essence is enough;attributes like knowledge, power, life, etc. Action-Related Attributes (or Operative Attributes).Attributes forwhosederivation,bringing tomindAllah’s (awj) essence isnot enough.Weneed tobring to mind His essence in its modality of action and operation within creation; attributes likecreativeness,forgivingness,bestowingsustenance,etc.[81]Philosophersdividetheintellectintofourlevels.MaterialorPassiveIntellect (passive intellectornous pateticos). In this stage, the intellect is at a potential state of understanding. Intellect byProficiency.Inthisstage,theintellectunderstandstheself-evidentconceptsandjudgments.ActiveorAgent Intellect (intellectus agens ornous poietikos). The stage when the intellect understandsconcepts or judgments needing speculative reasoning through self-evident concepts andjudgments. Acquired Intellect. This is the stage when the intellect understands all self-evidentconceptsandjudgmentsandthoseneedingspeculativereasoningcorrespondingtothemetaphysicalandphysicalworldsinsuchmannerthatitkeepsthempresentandisactuallyattentiveofthem.[82]Suratal-Fussilat(41),Verse54:

} طیحم ءيش لكب هنإ الأ {[83]al-Kafi,vol.2,pg.74:

ةعاطلاب الإ ـى لاعتو كرابت هللا ـى لإ برقتی ام هللاو ! رباج ای .[84]ManLaYahdhuruhual-Faqih,vol.1,pg.210:

يقت لك نابرق ةولصلا .[85]NahjulBalaghah,Sermon199:

انابرق ةالصلا عم تلعج ةاكزلا نإ مث .[86]SuratAli-’Imran(3),Verse31:} هللا مكبب ـ حی ينوعبتاف هللا نوب ـ حت متنك نإ لق …{

[87]Suratal-Hijr(15),Verse99:} نیقیلا كیتأی ىتح كبر دب ـ عاو {

[88]MuntakhabMizanal-Hikmah,no.5212:نوربكتملا هللا نم سانلا دعبأ كلذك نوعضاوتملا هللا نم سانلا برقأ نأ امك ! دواد ای .

[89]Biharal-Anwar,vol.77,pg.74:كاری هنإف هارت ال تنك نإف هارت كنأك هللا دب ـ عا ! رذ ابأ ای .

9ChapterFriendsofAllahnothavingFear

Question: The Qur`an mentions the fact that there is no fear or sadness for the friends of

Allah(SuratYunus(10),Verse62).Ifthisisthecase,thenwhydowereadthefollowingprayerintheDu’aofFriday(addressingImamal-Zaman(ع)):“PeacebeuponyouOPureonewhoisafraid!”

BriefAnswer

Fearisoftwotypes:praiseworthyandblameworthy.Blameworthyfear,likefearingforones’life

orfearingpeopleandcreaturesismeaninglessforthefriendsofAllah(awj).ThisiswhyImamJa’farb.Muhammadas-Sadiq(ع)hasbeennarratedtohavesaid“AbelieverfearsnooneotherthanAllah.”AstheNobleQur`ansays“ItisonlySatanwhofrightenshisfollowers.DonotfearhimbutfearMeifyoubelieve.”PraiseworthyfearisfearingthemajestyandgreatnessofAllah(awj).Inthisregard,theNobleProphet(ص)hasbeennarratedtohavesaid“HewhoknowshisLordmore,fearsHimmore.”Praiseworthyfearisattributedtohigh-rankingwayfarerswhichiscausedbyfeelingthegreatness

andmajestyof theLordand themanifestationofHis attributes.This fear is a spiritualdelight anddoesn’tconflictwiththeverse“KnowthatthefriendsofAllahhavenofear,noraretheysad.”What’smore,thistypeoffearisoneoftheperfectionsthattheperfectedindividualsobtain.ThisiswhyweaddresstheTwelfthImam(ع)asso:“PeacebeuponyouOPureOnewhofearsthegreatnessofAllahAlmighty.”

DetailedAnswer

There are two kinds of fear: good and bad. The bad fear does not pertain to the saints and the

friendsofAllah(awj).Thisisthefearofpeople,theenemy,etc.Inshortitisthefearofcreatures.IthasbeenrelatedfromAbuDharrthathesaid,“TheNobleProphetadvisedmesaying‘Inthepath

ofAllah,donotfearanyonewhomocksyouordiscouragesyou.”[90]Also,ithasbeenrelatedfromImamJa’farb.Muhammadas-Sadiq(ع)thathesaid,“ThebelieversfearnoonebutAllah.”[91]AstheQur`anhassaid,‘ThisistheDevilthatscareshisfriendsbymeansofhisrumours.Ifyouhavefaith,fearMe,do

notfearthem.”[92]Thegoodfear,whichispraiseworthy,isthefearofthegreatnessofAllah(awj).AsImam‘Alib.

AbiTalib(ع)hassaid,“FearistheclothingofthosewhoknowAllah.[93]AndastheProphetofAllah[94]more.”Himfearsmore,Allahknowsyouamongst“Whoeversaid,has(ص)ItisbecauseofthisthatthegreatProphethassaid,“MyfearofAllahismorethananyofyou.”[95]ThefruitofthisfearisthefactthatmantakesrefugewithAllah(awj)asImam‘Alib.AbiTalib(ع)

hassaid,“Ifyoufearcreatures,youfleefromthembutifyoufearAllahyoutakerefugeinHim.”[96]Asthegreat‘Arif,Khwaja‘AbdullahAnsari,hassaid,“Theway-stationofhumilitygivesbirthto

thatoffear.Allahsays,‘HewhofearsthestationofhisLord[…Thensurlythegardenistheabode].’[97]Fearisthebastionoffaith,theelixirofpiety,andtheweaponofthebeliever.Fearisofthreetypes:

thefirstisfleeting,thesecondisliving,thethirdisoverpowering.Thefearthatisfleetingcomesintotheheartandquicklyleaves.Thatisafearwhichifitdoesnotexist, thereisnofaith.Whoeverhasmorefaith,hasmorefear.Anotheristhelivingfear.Thatfearpreventstheslavefromsins.Itshortensthehopesofman.Thethirdis thefear thatoverwhealms.Itbringstherealityoffearandopensthedoortoethicalbehaviour.Itisthefearoftheartificeandruse[ofAllah].Itpreventsmanfrombeingnegligentofhisguiltandbecomingcomplacent.Thesignswhichshow thatamanhas fallen foraruse and stratagem are ten things: worship without sweetness accompanying it; continuing to sinwithoutrepentance;closingthedoorofprayer;knowledgewithoutaction;wisdomwithoutintentionand will; talking without limits and controls; closing the door of humility; associating with badpeople; and above all of these are giving faith to a servant without discrimination and leaving aservanttofendforhimself.Thisisthefearofthosewhorepent.Therealityoffearisthatthespiritualwayfarer,becausehehasgivenuphopeofreachinghisgoal

orbecauseheexpectsabadthingtohappeninthefuture,looseshiscomposure.Accordingtotheelevationofthestatureofawayfarer,fearcanbedividedintothreeparts:

Thefearofcommonpeople:ThisisthefearofthepunishmentofAllah(awj).TheyfeartheangeroftheirLord.Allah(awj)says,“Theyfearthedaywhentheheartsandeyesareperplexedandconfused.”[98]Thefearofthemediocre:ThisisthefearoftheDivineguileandartifice.Thosewhohavehearts

thattastesthepresenceofAllah(awj)andwhocontinuouslywatchovertheirsoulsarepunishedwiththistypeoffear.TheyalwaysfearthefactthatthegraceofAllah(awj)couldendforthemandthatthesweetnessofAllah’s(awj)presencecouldvanish.Thosewhohaveset foot in thisway-stationhavethemselves become subject toDivineGuile since they have left “theGiver” forHis “gifts.”Allah(awj)says,“AndforhewhofearsHisLord,therearetwoGardens.”[99]Thefearofgreatsoulswhohavelivinghearts:Thatmeanstheacknowledgementofthegreatness

ofAllah (awj).Whilewitnessing theBeautyofAllah (awj), theyalsoget a tasteofHispower.HisbeautyhasshoweditselftothemwithultimatecoynessandHishonourhasmanifesteditselfwiththeshowofself-sufficiency.ThereforethesituationofthespecialfriendsofAllah(awj)differsfromthatof other people. The fear that occurs from witnessing the greatness of Allah (awj), and themanifestations of the Names of Allah (awj) unto their hearts, increases every moment. They aredrownedinsuchspiritualpleasures.Thisfeardoesn’tcontradicttheverseoftheQur`anthatstates:“KnowthatthefriendsofGodhavenofearnoraretheysad.”[100]Because of this we say to Imam al-Zaman ,(ع) “Peace be upon youO Pure Onewho fears the

greatnessofAllah,Almighty.”[101]

Notes:[90]Biharal-Anwar,vol.71pg.360:مئال ةمول هللا يف فاخأ ال نأ يناصوأ .و

[91]Mizanal-Hikmah,no.5258:هریغ فاخی وال … هللا يلو نمؤملا نإ .

[92]SuratAli-’Imran(3),Verse175:} نینمؤم مت ـ نك نإ ينوفاخو مهوفاخت الف هءآیلوأ فوخی ناطیشلا مكلذ ام ــ نإ {

[93]Mizanal-Hikmah,no.5178:نیفراعلا بابلج فوخلا .

[94]Mizanal-Hikmah,no.5195:فوخأ هللا نم ناک فرعأ هللااب ناک نم .

[95]Mi’rajal-Sa’adah[96]MuntakhabMizanal-Hikmah,no.2000:

هنم تررف قولخملا تفخ اذإ هیلإ تررف قلاخلا تفخ اذإ .[97]Suratal-Nazi’at(79),Verse40-41:} ىوأملا يه ةنجلا نإف . ىوهلا نع سفنلا ىهنو هبر ماقم فاخ نم امأو {

[98]Suratal-Nur(24),Verse37:} راصبألاو بولقلا هیف بلقتت اموی نوفاخی {

[99]Suratal-Rahman(55),Verse46:

} ناتنج هبر ماقم فاخ نملو {[100]SuratYunus(10),Verse62:} نونزحی مه الو مهیلع فوخ ال هللا ءآیلوأ نإ الأ {

[101]Mafatihal-Jinan,ZiyaratofImamal-Mahdi(ع)onFridays:فئاخلا بذهملا اهیأ کیلع مالسلأ …

10ChapterAllah:LoveorFear

Question:ShouldtheremembranceofAllah(awj)evokefearorlove?

BriefAnswer

Theco-existenceoffearandhope,andinsomecaseslove,inrespecttoAllah(awj),shouldnotbe

a source of confusion as this phenomenon permeates all relationships of love to varying degrees.However,becauseofitsover-conspicuousness,weareblindtoit.Itmustbenotedthatevenasroutineamatter aswalking is the result of fear, hope, and love, forwithout hopewewill not embark onwalking,andwithoutwalking,wewillnotreachoutdestination,andwithoutfearwewillnotexercisecautionandthuswillbehurt,andagainwillfailtoreachourdestination.Thisissuebecomesallthemoreclearwhenusingautomobiles,electricalappliances, incendiaries,etc. forwe takepleasure inusingthem,butifourusageisnotcontainedandtemperedbyfearandcaution,usingthemmightendinourdestruction.Therefore,itiscorrecttosaythatonemustfearAllah(awj),loveHim,andhavehopeinHimallat

thesametime.ForlovingHimandhavinghopeinHimwillbringaboutharmonyontheonehand,andwillon theotherhand, compelus to takeaction, struggle, andpush forth inour endeavour toacquire the elements that will secure His satisfaction and ultimately lead to being blessed by Hiseffusions, graces, and bounties in this world and the hereafter. His fear will evoke humility andservility; itwillstrengthenthespiritofobedienceandprecludeusfromcommittingsinsthatmightotherwiseincurAllah’s(awj)wrathandchastisement.Thiscoexistenceoffearandhopeinthisworld—theworldofcultivationandstrivingwhichcalls

forbeingvigilant,forguardingthefruit[ofourendeavours]sothatwemaybenefitfromtheminthehereafterwhereintherewillbenoneedforcautionasitisnottheabodeforcultivationandstrivingbutthatofharvesting—forordinarypeoplewillleadtoaserenityinthehereafterwhichwillbefreeofany traceof fearandanguish.Fearalonewill entaildespondency, spiritlessnessanddepression.Hopeandlovealonewillresultinbeingdeceivedbyourbasespirits,inboldnesstowardAllah(awj)andsin.Thusneitheroftheresultsoffearorhopeisdesirablewhentakenindividuallyandwithoutbeingharnessedbytheother.

DetailedAnswer

Fear,hope,andlovearewijdaniphenomena[i.e.theyareexperienceddirectlyandintuitivelyandas

suchtheircomprehensiondoesnotrelyonmentalconceptsorsensationalexperience]andthusarewithoutneedofbeingdefined.Thehumanbeingexperiencesfearwhenfacedwithcertainissues,suchas:a.Whenhislife,property,reputation,etc.areendangered;b.Whenoverwhelmedbythegrandeurofsomethingorsomebody;c. When he feels clueless regarding the outcome and repercussions of an action or his fate.

Although,itmustbenotedthatitispossiblethatincertaincasesallthesefactorsbepresent.Likewise,thefeelingofloveandaffectionisevokedinresponsetocertainfactors,suchas:a. Finding certain attractive and beautiful aspects in the beloved such that one’s attraction to the

beloved is the entailment of one’s fondness of the beauties that the belovedmanifests. Traditionalpoets detest this love as being “in pursuit of the veneer” and thus he who nurtures this love iscondemnedtodisrepute.However,thisisnotauniversaltruth.Ifthebeautiesfoundinthebelovedarepassing, ephemeral, and superficial, thepoet is correct.But, if thebeauties andperfections that thebelovedpossessesareofthenatureofmoralvaluesorifthosebeautiesandperfectionsareexistentialandrealones,theresultinglovewouldnotbemerely“pursuitoftheveneer”anddisreputable;ratheritsupshotwouldbeharmony.b.Thefeelingofdependenceonandneedoftheobjectofaffectionsuchthatoneintendstoexploit

thatobjectofaffectioninpursuingone’saspirations.Inthistypeofrelationship,oneisattractedtotheobjectofaffectionforone’sownsakeandnotfortheobject’ssake.c. The love that swells in one’s heart as the result of feeling indebted to one’s patron. In this

relationship,theloverisattractedtothebelovedastheresultofthebountiesandbenevolencehehasreceivedfromthebelovedandassuchisbeholdentothebeloved.d.Thebelovedseekstheloveoftheloverandstrivestocaptivatehiminordertoministertothe

loverandtosuccourhim.Itispossiblethatmorethanoneoftheabovecategoriesbeinvolvedinonecaseoflove.Ifweexaminethematterclosely,wewillnoticethatinallouractionsandreactionsfear,love,and

hope are combined to various degrees.Although in some cases one of these factorsmight be thedominant and there is not always an equal balance, their coexistence is inevitable. However, thisisoneoftheissuesthatisobscuretousduetoitsconspicuousness.Hopeandloveimpelustoactionbothinourdailyactivitiesandintheriskytasksweundertake.Fearontheotherhandrestrainsussoas to exercise caution, to assess the repercussions of our actions and to prepare the adequatepreliminaries. Had we been only equipped with love, we would be reckless, which would haveentailedour earlydestruction.Andhad fearbeenunrivalled,wewouldneverundertake any action

evensuchmundanethingsasdrinkingandeating,forthereisalwaystheriskofadropofwaterorabiteoffoodgoingdownthewrongpipe,causingsuffocation.Therefore, there shouldbenoconfusionas to the coexistenceof fear,hope, and love regarding

Allah(awj).Andif there is, it isonlyanothersignofourobliviousness toself-knowledgeandourpsychicstates.Toexplainthisfurther:Theexistenceoffear,hope,andlovewithregardtoAllah(awj)indifferent

people is proportionate to their knowledge of Allah (awj) and His Attributes of Beauty and ofMajesty, their knowledge of the true religion, their past conduct, and their assurance or lack ofassuranceregardingtheirfuture.ThosewhoarecaptivatedbythemagnificenceandgrandeuroftheTruthorhaveinthepastsinned

andhavedishonouredtheDivinepresence—intheircase,fearovershadowsloveandhope.Butontheother side of the spectrum are those who are entranced by Divine Beauty andMercy. They haveexperienced theDivinegraces and favours andhave in thepastbeencautiousof their conduct andhavehonoured theDivinepresenceand in instanceswhere theydid slipandcommit sin, found thedoorbacktoAllah’s(awj)favourandforgiveness,seizedit,andthusmadeagenuinerepentance.Intheircase,loveandhopeoverpowerfear.Butfinallytherearethosewhoaremidwaybetweenthetwopreviouslymentionedpositions.That

is, theyarenot sureof theirpriordeedsbeingacceptedandare thus afraidof their future and thepossibilityofnotbeingdeliveredfromDivinepunishmentandchastisementbutatthesametimeholdhopeinAllah’s(awj)forgivenessandgenerosity.Inotherwords,theirfearontheonehandandtheirhopeandloveontheotherstrikeabalance[andsoneithersideweighsheavier].The importantpoint is that inmostcases, fearand lovearise fromone’s innate self-interest and

instinctof self-preservation.That is,mostbelievers loveAllah (awj)andhavehope inHimdue totheir fear of Divine chastisement in the hereafter and the possibility of being deprived of Divineeffusions,bounties,heavenlyjoys—thebeautifulhourisandthemarvellouscastles.ButthosewhoareenthralledbythebeautyandperfectionofAllah(awj)orareinaweofHismagnificence,invincibility,andgrandeur,orareaffectedbyboth,accountonlyforasmallnumberofthebelievers.Thus,withtheexceptionoftheprophetsandtheImams(ع),thosewhohavebeenabletoachievethelatterstagehavebeenveryfew.Imam‘Alib.AbiTalib defines(ع) these threegroups inhis legacyofwisdomas follows:“One

group worships Allah in hope of boons and benevolence - such is the worship of businessmen;another group worships him out of fear - such is the worship of slaves; and yet another groupworshipsAllahoutofgratitude-suchistheworshipofthosewhoarefreeofthemselvesandofself-worship.”[102]It is for this reason that some prominent scholars state that one of the fundamentals of Islamic

pedagogy is love. The Noble Qur`an, the great source of Islamic morals, introduces love as thefulcrum of moral virtues. Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Allah the ImmaculatedisciplinedandtrainedhisProphetthroughlove.”[103]The topics of warning (takhwif) and encouragement(tashwiq) permeate the Qur`an and the

narrations of the Ahlul Bayt .(ع) However, these two principles are the final stage for the weakbelievers,butasfor the intermediatebelievers, theyconstitute themeansand thepreliminarystage.Thebelieverstartsthejourney,beingspurredforthbywarningandencouragementbutgraduallythecompellingforcetransformstolove.Hence one need not be confused regarding the coexistence of fear and love in relation to

Allah (awj).Thiscoexistenceof fearandhope isnecessary for thespiritual training,elevationanddevelopment of thehumanbeing.For fear prevents us from sinning, frombringingdestruction toourselves,andfromincurringDivinewrathandchastisement,whichinturnleadstogreaterhumilityand firmer obedience to Allah (awj). Love, on the other hand, compels one to undertake theobligatory rituals and the supererogatory prayers with enthusiasm and to hasten in achieving themeanstoDivinegrace,mercy,andbounties.Inshort,thefruitofthemarriageoffearandhopeinthehumanbeingarehasteningtodogood,to

implantinoneselfthemoralvirtues,andtoavoidevilandsin,whichconstitutetheultimategoalofhuman creation intended by Allah (awj); that is, to paint ourselves with the colour of the Divine,attaining the station of Divine viceroyalty, reclining in the bounties of the hereafter, and to ridourselvesofallanxietyandanguish.AndthishasbeenexpressedtimeandagainintheQur`an.[104]Fear alone [uncoupled with hope and love] will entail gloominess, depression, hopelessness,

neglectofrepentance,andsinkingintothewhirlpoolofsin,beingoverwhelmedwiththemisfortunesofthisworldandthehereafter,etc.Love alone leads to impudence and shamelessness in committing sins with the false hope of

repentanceinthelatteryearsof life,andunwarrantedexpectanceofDivinegraceandmercy,whileone shouldnot expect tobenefit fromDivinegrace andmercywhenone is neglectful of attainingthosemeanswhichsecureHisgraceandmercy.ItisinallusiontothispointthatImamHusaynb.‘Ali(ع)criesinhis‘ArafahSupplicationsaying,

“MaytheeyeofhewhodoesnotbeholdYouwatchingoverhimbeblind.AndhetowhomYouhavenotapportionedsomelovewilllosehisassetofexistence.”[105]It is in the hereafter that we will reap the fruit of fear and love. There will be the abode of

chastisementforthosewhodidnotrespectthisblessingorwholosthopeinredemption,drowninginthewhirlpoolofsin,orwhomweredeceivedandthusfailedtoprepareprovisionsfortheireternallife.Therewillbetheabodeofblessingandpeace,freeofallformsofanxietyandfearforthosewhosucceeded in keeping the balance of fear and hope, those who refrained from sin and preparedsufficientprovisionsofgooddeedsfortheireternallife.Forfurtherreadingonthistopicrefertobooksofethics,thechaptersonfearandhope,love,and

friendship.Thefollowingareafewsuggestions:1.AyatullahJawadiAmuli,TheLevelsofEthicsintheQur`an2.ImamKhomeini,AnExpositionofFortyHadith3.AyatullahMuhammadTaqiMisbahYazdi,EthicsintheQur`an

Notes:[102]Nahjal-Balaghah,shortsaying#237:كلتف اركش هللا اودبع اموق نإو ، دیبعلا ةدابع كلتف ةبهر هللا اودبع اموق نإو ، راجتلا ةدابع كلتف ةبغر هللا اودبع اموق نإ : ع) ) لاقرارحألا ةدابع

[103]Biharal-Anwar,vol.17pg.3:هتبحم ىلع هیبن بدأ لجوزع هللا نإ : لوقی هتعمسف ع) ) هللا دبع يبأ ىلع تلخد : لاق يوحنلا قاحسإ يبأ .

[104]Suratal-Baqarah(2),Verse62:} فوخ الو مهبر دنع مهرجأ مهلف احلاص لمعو رخآلا مویلاو هللااب نمآ نم نیئباصلاو ىراصنلاو اوداه نیذلاو اونمآ نیذلا نإ

نونزحی مه الو مهیلع {[105]Mafatihal-Jinan,ImamHusayn’s(ع)supplicationonthedayof‘Arafah:

ابیصن كبح نم هل لعجت مل دبع ةقفص ترسخو ، ابیقر اهیلع كارت ال نیع تیمع …

11ChapterAskingone’sneedfromotherthanAllah

Question:Isitnotpolytheistictoaskforone’sneedsfromanyoneotherthanAllah(awj)suchas

theProphet(ص)ortheinfallibleImams(ع)sinceitisAllah(awj)whoistheFulfillerofNeeds?

BriefAnswer

Ifone reveres, refersor takes recourse to,or seeksone’sneeds from thesepersonageswith the

intentionthatareseparatefromAllah(awj)andindependentofHiminfulfillingourneeds,suchanintention and notion is polytheistic and contrary to tawhid af ’ali (the Unity of actions—theindependenceofAllah (awj) fromall else, and thedependenceof allotherbeingsonHim in theiractions)andtawhidrububi(theUnityofLordship—HisbeingthesolePlannerandsovereignLord,with all others, whether angels, prophets, or the natural worlds, being Divine workers). Such anintentionconstitutespolytheisminone’sunderstandingofDivineactionsorLordship.Butifthissamerespect,reference,andrecoursearewiththeintentionof:a.ObediencetoaDivinecommand;b. Repaying the debt we owe them by virtue of their being the conduit of Divine grace in the

creationalandlegalrealms;c. Follow their example or benefit from their special attention, without viewing them as

independentofAllah(awj);thenthereisnocontradictionwithUnityofactionsorLordshiporwiththefactthatAllah(awj)is

the sole (independent) Fulfiller of needs, since the actions, planning, and fulfilment of people’sdesiresthroughthesepersonagesaresubordinatetoAllah’s(awj)action,Lordship,andHisbeingtheFulfillerofneeds.TheyarenotindependentofHimforittobeconsideredpolytheism.Thus,thecriterionofpolytheisminseekingone’sneedsfromsomeoneotherthanAllah(awj)is

theintentionoftheindividual.IfhemaintainstheDivinityorLordshipofwhoeverhetakesrecourseto, or views them as being free of need of Allah (awj), such recourse is considered polytheismbecauseofthatbelief.ButifitisinordertoobeyAllah(awj)andbenefitfromthehonourandesteemthoseesteemedpeopleenjoybeforeHim,sothattheyimploreAllah(awj)forthatperson’sneedsorfulfilthemwithAllah’s(awj)permission,suchanactionisnotonlynotpolytheistic,butthepersontakingrecourseisalsoworthyofarewardforhavingactedinaccordancewithaDivinecommand.

DetailedAnswer

Thehumanbeing’sexistencehastwoaspects,meaningthatheisacombinationofacelestialsoul

andamaterialbody.Hisentirebeingconsistsofpovertyandneed[towardsAllah(awj)].Sincehehastwoaspects,hemustfulfiltheneedsofbothaspectsinabalancedmannerfreeofthetwoextremesofexcessornegligenceinordertoremainsoundandpreservehisexistence,andinordertofollowthepathofadvancementandattainthepeakoftruesalvation(thestationofDivineregency).TheCreatoroftheUniverse,whoinHisinfiniteWisdomhadaspecificpurposeinthecreationof

humanityandisawareoftheneedsofallitsexistentialdimensions,preparedthegroundworkforthefulfilmentofhumanity’svariousneedseitherbeforetheircreationorsimultaneoustoit.DivineWilldictatesthatthehumanbeingensureshisphysicalandspiritualsoundnessandsalvationnaturallyandthrough freewill; otherwise, He could have createdmankind in a perfect bodily form, so that hewouldhavenoneedofdevelopmenttoperfection,justasthecreationoftheskyandtheEarthisinthatway.AndHecouldlikewisehavecreatedhiminaperfectspiritualform,sothathewouldhavenodeficiencies in terms ofworship, obedience, and entering the sacred realm, just asHe created theangels.Butthedistinctionofhumanityoverallotherbeingsliesinbecomingsuperiortoangelswhilepossessingthephysicalandspiritualneeds.To attain one’s needs, the human being, possessed of free will, must make the best use of the

abundantarrayofDivineblessingsintheheavensandtheEarthinordertobesoundandremainalive.In order to attain one’s spiritual needs, onemustmakeuse of theDivine laws in order to connectone’scelestialsoulwiththemalakut(celestialrealm).Thereisnodenyingtheroleofcreationalandmaterialfactorsinfulfillingthephysicalneedsof

thehumanbeingorinthefactthathemakesconstantuseofthesefactors.Sincehumanityisfamiliarwiththesefactorsfromthemomentofbirth,orrathereversincehumanitywascreated,theobjectiondoesnotariseinthemindofmostbelieversthatbenefitingfromthesemeansandeffectsinfulfillingone’sphysicalneedsmaybepolytheismorimproperconductinAllah’s(awj)dominion.Forthefulfilmentofhumanity’sspiritualneeds,Allah(awj),theWise,hasplacedanotherformof

sustenanceatpeople’sdisposalintheformoflawsandreligion,withsoundnourishmentintermsofbelief,worship,morals,andtraining,conveyedbytheprophets(ع).This iswhy theyarecalled the“vessel of legislative grace.”This iswhile the divine prophets, too, are required to observe thoselimitsanddutiesandtoutilize themtomeet theirspiritualneedsandbecomelinkedto thespiritualandcelestial realm,whichisbeyondtheirsensesandperception,andforat leastsomemomentsofeverydaytheymustconnecttothesacredrealm(throughthedailyactsofworship).There are some people who, in availing themselves of this Divine legislative blessing, have

excelledothersandhavelinkedthemselvestothatrealmbothquickerandmorestronglythanthem,sothatitisasiftheyhavedetachedthemselvesfromthenaturalworldandhavethemselvesbecomecelestial. Even amongst these people there are somewho have surpassed the rest and attained thestationofDivineregent(khalifah),becomingthe“‘ummalAllah”(workersofAllah).Andinthisway,theyalsobecomevesselsofcreationalgrace;thatis,theybecomeintermediariesbetweenthatrealmandpeoplewhohavefallenbehindthecaravan.Thus,theseindividualswhohavefallenbehindhave

nochoicebuttomakeuseoftheseintermediariestobenefitfromthespiritualrealmandmeettheirneeds.Thisiswherethemisconceptionarisesthattakingrecoursetoorseekingone’sneedsfromthese

personagescontradictsUnityofactionorUnityofLordship.But just as utilizing material resources and fulfilling physical needs is not polytheism, since

Allah (awj) Himself created these blessings, subjected them to mankind[106] and gave himpermission (in themanner of his creation) to use them in the correctway (which is explained byreligiouslaw)—andanyonewhoisamonotheistknowsthattheyareHisgifts,createdbyHim,anddependentonHimanddoesnotconsiderthemindependentornecessaryexistents—inthesameway,taking recourse to, respecting, and seeking one’s needs from those personages, too, presents nocontradictiontotheUnityofActionorUnityofLordshipandtothefactthatonlyAllah(awj)isthe(independent)Fulfillerofneeds,sinceinthisrecourseorattentiontothesepersonages,theyarenotviewedasbeingparalleltoorindependentofAllah(awj).Rather,thosepossessedwithawarenessviewtheirefficacyandplanningasbeinganextensionof

Allah’s(awj)planningandaction,andconsidertheirexistence—likethatofallotherbeings—tobenothingbuttheirveryneedfulnessoftheDivineEssence,sincewithoutDivineprovidenceandgracetheyhavenobeingoftheirown,letaloneforthemtobeabletoperformactionsorfulfilneeds.Thus,thebeliefintheirefficacyandtheirfulfilmentofneeds,sinceitisinextensionofAllah’s(awj)actionandbeingtheFulfillerofneeds,doesnotentailpolytheism.AsforwhyAllah(awj)referredustothesenoblepeopleandwhyweareinneedofthemtobenefit

fromthespiritualandcelestialrealm,thisisforseveralreasons:1.Theseindividualsarethe“vesselsofDivinegrace”topeopleandachannelorconduitfor the

currentofDivinemercytowardsallbeingsof theuniverse, totheextent that ifnotfor theseNoblebeings,thecreationoftheheavensandEarthandwhatisbetweenthemwouldnothavebeenworthyofnote.ThisiswhyAllah(awj)saysinthewell-knownhadithqudsi[hadithinwhichboththewordsandthemeaning belong toAllah (awj), as opposed to the prophet explaining themeaning in his ownwords]:“Ifnotforyou(theProphet(ص)),Iwouldnothavecreatedtheuniverse,andifnotfor‘AliIwouldnothavecreatedyou,andifnotforFatimahIwouldnothavecreatedthetwoofyou[sincetheexistenceofthethreeofyou,whocomplementeachother,isthereasonforcreation].”[107]Thus,toattainthesourceofthegraceofbeing,onemustmakeuseofthischannelsoasnottobe

deprived of Divine providence. This is why we say in Du’a al-Nudbah: “Where is that Godlythresholdthroughwhichtheyenter?”2. Since these intimate personages in Allah’s (awj) court have adorned themselves with Divine

attributes,attentiontothemislikeattentiontoAllah(awj),sinceintimacywiththem—evenifintimesof need—makesone attentive toAllah (awj) and remindsoneof theDivine signs.This iswhywerecite inoneof the supplications, “Where is thatGodly countenance towhich the friendsofAllahturn?”3. Since they are intimate in Allah’s (awj) court and vessels of grace, their prayers do not go

unanswered and their intercession is accepted by Allah (awj). Thus, in the continuation of our

supplication(an-Nudbah)wesay,“Whereisthatdistressedonewhoseprayersarealwaysanswered?”Also,sincetheyarenoble,theydonotrefusetherequestofanysupplicant.Ifitisinhisbestinterest,they do not send him back empty-handed, and this has been experienced many times by theircontemporariesandvisitors to their shrines.This iswhy theyareaddressedwith thewords,“Yourhabit is kindness and your disposition is nobility. Your affair is truth, sincerity, andcompassion.”[108]4.Adirectlinkwiththeunseenrealmisnotpossibleforpeoplewhohavenotattainedthelevelof

perfection, and thus they must make use of these means and paths. This is why Allah (awj) hascommanded,“Oyouwhobelieve.FearAllahandseekameans(ofapproach)toHim.”[109]There are alsomany traditions in which the Ahlul Bayt (ع) are called the “means” and Divine

“strong faith” that a believermust recognize and take hold of.[110] Again,we recite inDu’a an-Nudbah,“Whereistheonewhoisameansofconnectionbetweentheearthandheavens?”5.Toknow,refer,andtakerecoursetothemproducesfamiliaritywiththemandthefulfilmentof

needsandthusbringsabout loveandintimacy.This loveandintimacywith thesenoblepersonagesbecomesasourceofinstructionandguidancefortheindividual,althoughtheythemselvesarefreeofneedofpeopleandtheirreferral,sincetheyhaveattainedtheirgoalthroughDivineattention.6.The referralofpeople to the friends (awliya’) ofAllah (awj) is a reward that they receive in

returnfortheirefforts,asAllah(awj)saystotheProphet(ص):“Andremainawakeforaportionofthenight,(involvedin)supplication;perhapsyouwillattain

apraiseworthystation(thatofintercessioninthisworldandthenext).”[111]7.People’s referringand taking recourse to thesenoblepersonageson theonehandencourages

others to follow their path, and on the other hand it does away with the arrogance and pride ofworshippers, ascetics, “wayfarers,” and other claimants to a “journey to Allah” and to self-purification,anditpreventsostentatiousandpretentiousimpostorsfromflourishing.8.Thestationoftheperfecthumanbeingismanydegreeshigherthanthatoftheangels,since:1.Inthisworldandthenext,theangelsareattheserviceofAllah’s(awj)righteousservants;2. The efficacy of the angels is predetermined and is therefore not considered a distinction for

them;3.OnthenightoftheAscension(mi’raj),theProphet(ص)advancedfartherthantheangelJibra`il

;(ع)When the angels are entrustedwith executingvarious affairs[112] (in extensionofAllah’s (awj)

efficacy), why should not these personages, who have attained the greatest station of purity andnearnesstoAllah(awj),bethesame?

Theconductofgreatpersonalitiesandwisepeople,when theysee their subordinatesareable toperformcertain tasks, is to entrust those tasks to them so they can supervise those subordinates inrespondingtothosewhorefertothem.Inthisway,thoseindividualscanreceiveanexclusivetrainingandbegivena recompensefor theirefforts,and inadditionotherscanget toknowthemand theirstationbetterandwillfinditeasiertobecomefamiliarandintimatewiththem.Also,itistheconductofrationalpeoplewhentheywanttocontactsomeprominentpersonalityto

dosothroughintermediariesandpeopleclosetohimiftheythemselvesarenotclosetohim,makinguseoftherespectandhonourinwhichthosepeopleareheldtoattaintheirneeds.Ofcourse,theydothiswiththefullrealizationthatthisneedtouseintermediariesisbecauseoftheirowninadequacy;the intermediaries are in no way equal or parallel to that prominent person, and they cannot doanythingwithouthisconsent.Inshort, tobecomeconnected to theunseenworld,obeyDivinecommands, trainandelevate the

self,andfulfilourneedsinthisworldandthenext—bothspiritualandphysical—weareinneedofrecognizing,referringto,imploring,andlovingthefriends(awliya’)ofAllah(awj).Takingrecourseto them is to take recourse to (Divinely sanctioned) means, “the firm rope of Allah” and theintermediaries inAllah’s (awj)court— intermediarieswhoaredependentonAllah (awj) for theirexistenceandalltheirexistentialattributes,andwhoseefficacyandfulfilmentofpeople’sneedsisinextensionofthatofAllah(awj).Takingrecourseinthismannerisnotpolytheism,sincetheindependentFulfillerofneedsisnone

butAllah(awj)alone.

Notes:[106]Suratal-Jathiyah(45),Verses12-13:} ضرألا يف امو تاومسلا يف ام مكل رخسو . نوركشت مكلعلو هلضف نم اوغتبتلو هرمأب هیف كلفلا يرجتل رحبلا مكل رخس يذلا هللاا

نوركفتی موقل تایآل كلذ يف نإ هنم اعیمج {[107]Majma’al-Nurayn,pg.14:

امکتقلخ امل ةمطاف ال ول ،و کتقلخ امل يلع ال ول ،و کالفألا تقلخ امل کالول .[108]Mafatihal-Jinan-ZiyaratJami’ah:

قفرلا و قدصلا و قحلا مكنأش و مركلا مكتیجس و ناسحإلا مكتداع …[109]Suratal-Ma`idah(5),Verse35:} نوحلفت مكلعل هلیبس يف اودهاجو ةلیسولا هیلإ اوغتباو هللا اوقتا اونمآ نیذلا اهیأ ای {

[110]Someofthesetraditionscanbefoundinal-MizanfiTafsiral-Qur`an,vol.5pg.333.[111]Suratal-Isra’(17),Verse79:} ادومحم اماقم كبر كثعبی نأ ىسع كل ةلفان هب دجهتف لیللا نمو {

[112]Suratal-Nazi’at(79),Verse5:} ارمأ تاربدملاف {

12ChapterTheLightofHeavensandtheEarth

Question:WhatisthemeaningofAllah(awj)beingthelightoftheheavensandoftheearth?IsHe

lightinthephysicalsense?Ifnot,whatisintended?

BriefAnswer

Withoutdoubt,the“light”mentionedintheverseofLight(Allahisthelightoftheheavensandthe

earth… ) is not a physical and sensible light. For, sensible light pertains to the accidentalcharacteristics and qualities of material existents. Hence, the arguments that negate Allah’s (awj)corporeality preclude perceiving Allah (awj) as sensible and material light. Moreover, there arenumerousQur`anicversesthatdenythepossibilityofavisualperceptionofAllah(awj),disaffirminganysimilaritybetweenHimandHiscreatures.Therefore,whenAllah (awj) is referred to as “the light of the heavens and the earth” certainly

sensiblelightisnotmeant.Lightbydefinitionisthatwhichisessentiallymanifestandmakesotherthingsmanifestandvisible

aswell;itisclearanditmakes[otherthings]clear;itisapparentanditmakes[otherthings]apparent.Thisdefinitionappliesbothtosensorylight—suchasthelightofthesun,thestarsandofalamp—andtosuper-sensorylight—suchasknowledgeandfaith.Ofcourse,whatcomestomindonhearingthewordlightinitiallyissensorylight.Butbyanalyzingthedefinitionoflight(i.e.whatisessentiallymanifest andmakes other thingsmanifest), one finds it permissible to apply theword to spiritualmatters, for they illuminate the spirit, the inward, and such application is also encountered in theQur`anwhere it refers tofaithasa lightbestowedonthebeliever. Inaddition,gnosticsemploythewordtosignify“love.”AstheDivineEssenceisbrightandmanifestandisalsothecausethatbrightensandmakesother

thingsmanifest—for,Heisthecreatorandexistence-granter—employingthewordlighttodenoteAllah(awj)iscorrect.Rather,asthecauseforathing’sappearancetoothersisitsexistence,itmustbeconcluded that themost fundamental instance of light is existence itself.Hence,Allah (awj), is themostperfectinstanceoflight.Heisthesolerealessentiallymanifestbeingwhomakesotherthingsmanifest.Thus,itmustbeproclaimedthatHeisthelightwhoilluminatestheheavensandtheearth.Furthermore,itmustbenotedthat“theheavensandtheearth”isanallusiontotheentiretyofthe

worldofbeing, to all the celestial and terrestrial creatures, to thehiddenandapparentworlds, notmerely the sky aboveus or theEarthwe inhabit.Hence, themeaningof, “Allah is the light of theheavensandtheearth,”isthatAllah(awj)isthelightofthewholeuniverse.Thereasonwhythewordlightisemployedinlieuofcreatoristopointtothefactthatjustaslight

ismanifestandassuchdoesnotneedanythingelsetoshedlightonit,Allah(awj)isalsomanifestandobvious and there is no need for a mediating agent to illuminate Allah (awj). Hence, gnosticsfollowing the teachings of the prophets and Imams ,(ع) have expressed that all creaturesmust beunderstoodinthelightofAllah(awj);weshouldnottrytoidentifyAllah(awj)throughHiscreaturesandeffects [takenon theirown level].For the friendsofAllah (awj), everything ismanifest in thelight of Allah (awj), and other than His light, nothing is to be seen. If not for the Divine light,everythingwouldsinkintothedarknessofnon-existence.Therefore,themainpointthatisunderstoodfromthisverseisthatAllah(awj)isknowntoallHis

creatures, for the appearance of all things derives from His manifestness and illumination. Allah

(awj)isnotabsentsoastoberevealedthroughHiscreatures.HeismanifestinallHisEssence,andsoHisobscurityintheeyesoftheintellectuallyimpairedisduetotheintensityofHislight;“OYouWho are obscured by the intensity of Your light, You Who are manifest but hidden in Yourmanifestness.”AnotherpointthatisderivedfromthisverseisthefactthatAllah(awj)[inIslam]isreferredtoas

“Light”not“theGreatestLight.”TheManichaeanbeliefthatAllah(awj)isthe“GreatestLight”(i.e.aphysicallightsimilartootherlightsbutgreaterandmoreelevated)isnotacorrectbelief.Accordingto theQur`an,Allah(awj) is“pure light”and issuper-sensory.He is thesole lightof theworldofexistence,andallelseis“darkness.”Inthewordsofsomesupplications,Heis“theLightofLights.”Thatis,Heisthereallight,andifthereisanylightatall,itisthankstoHisexistenceandlight.Regardingtheexposition,therealityunderlyingthisverse,anditsapplicationtherearenumerous

views and narrations that can be sought by referring to books of exegesis and the corpus ofnarrations.

DetailedAnswer

Withoutdoubt,byreferringtoAllah(awj)aslight,“Allahisthelightoftheheavensandtheearth,”[113]the Qur`an does not intend to identify Him as a physical light. The sensible light is a creature

amongthecreaturesofAllah(awj),asisexpresslystatedinthefirstverseofSuratal-An’am,“AllpraisebelongstoAllahwhocreatedtheheavensandtheearthandmadethedarknessand

thelight.”[114]Muslim philosophers, theologians, and Qur`anic exegetes have all provided strong proofs in

negatingacorporealaspectforAllah(awj).[115]Hence,usingthewordlightinreferencetoAllah(awj)doesnotdenotesensorylight,whichiseitheraphysicalsubstanceoracharacteristicofmatter.Amongtheexegete-theologians,FakhrRazihasprobablytreatedthistopicmorethoroughlythan

any other. In his exposition of the Verse of Light, he has formulated six rational arguments whyAllah (awj) cannot have a body and so consequently the light mentioned in the verse cannot besignifyingsensibleandmateriallight.[116]More importantly, there are numerous verses in the Qur`an that negate the coming-into-

being(huduth)andcorporealityofAllah(awj).Moreover,theverse,“ThereisnothinglikeHim,”thatrecursseveraltimesintheQur`andeniesthe

possibility of any likeness and resemblance ofAllah (awj) to other existents.Hence,Allah’s (awj)beinglightcannotbeofthenatureofthesensiblelight,forthelatterhasmanyinstances[whileAllah(awj)innowayresemblesphysicalphenomena].Inanalyzingthemeaningofthewordlight,’AllamahTabataba`iexplains:“Thewordlightcarries

a popular meaning, and that is, the thing that lightens dark bodies so that we can see them, andso light is the thing by which all things become apparent and visible. Of course, light itself isessentiallymanifestandvisible; there isnothingelse that lightens it.Hence, lightcanbedefinedasthatwhichisessentiallymanifestandmakesotherthingsmanifestaswell.Thisisthefirstmeaningtowhich the word light was initially designated. Subsequently, the word was employed, by way ofallegoryorsecondarydesignation(waz’thanawi),toindicatewhatevermadesensiblethingsvisible.Inalaterstage,thewordwasalsoappliedtosupersensiblerealities.Itisinthissensethatintellectisdefined as a light which reveals the intelligibles. All these various usages have stemmed fromanalyzing the initial meaning of light: “that which is essentially manifest and makes other thingsmanifestaswell.”[117]Thus, what is initially understood by light is the sensible light that emanates from illuminant

objects—such as, the sun, the stars, and man-made lamps—without which the world would beshrouded in darkness. Of course, the essence and definition of light from the standpoint of thephysicists is awholedifferent issue.Theymightconsider the realityof lightasyetunravelledand

theymighthavedisagreementsregardingit,butwhatisforcertainisthatinthematerialworldtheredoesexistsomethingreferredtoaslightthatisradiatedfromilluminateobjects,technicallyreferredtoas“sourcesoflight.”Theapplicationofthewordlight,however,isnotlimitedtosensiblelight.Itcan be applied to whatever is “manifest and makes manifest” or, put differently, to whatever is“apparent andmakes apparent.” For instance,we often refer to knowledge as light, for it is in itsessenceclearandalsoshedslightonotherrealities.[118]Regardingthebeliever,theQur`anstates,“Hewhowas lifeless, thenWegavehim lifeandprovidedhimwitha lightbywhichhewalks

amongthepeople…”[119]SointheQur`anicterminology,faithis“light.”Andasfaithilluminatestheheartofthebeliever,

shows him the destination, and guides him to felicity, this application of light is correct. This issimilartothegnostics’referencetoloveas“light.”Rumisays:LoveisvictoriousandI,conquered;Asthemoon,IamilluminatedwiththelightofLove.[120]Using theword light in reference toAllah (awj) is correct, for such usage has occurred in the

Qur`anandthenarrations.[121]Butwemustbecarefultonoteinsaying“Allahislight”thatwedonotintendmaterialandsensiblelight;rather,thattheDivineEssenceismanifestandmanifestant[122].The manifestness and clearness of everything is due to the emanation of His Essence. However,nothingilluminatesHim.Thus,wecancorrectlysay,Allahislight.’Allamah Tabataba`i writes: “Since it is the existence of everything that is the cause of its

manifestness to others, therefore the highest form of light is existence itself.Moreover, since theexistenceofcontingentbeingsdependsonthebestowalofexistencebytheTruth,theSupreme,Heisthemostcompleteinstanceoflight.ItisHeWhoisessentiallymanifestandalsomakesmanifestall-other-than-him.All other existents becomemanifest and existent by virtue ofHim.And this is themeaningoftheverse,‘Allahisthelightoftheheavensandtheearth.’”[123]FromtheaforesaidexplanationsthemeaningoftheVerseofLightbecomesclearthat:Allah(awj)

isthecreatorandtheilluminatoroftheheavensandtheearth.Bytheexpression“theheavensandtheearth”what is intended is the entirety of theworld of existence; all the celestial and the terrestrialexistents; the apparent and the hidden worlds.[124] “The heavens and the earth” does not merelysignifytheskyaboveandtheEarththatweinhabit.Therefore,themeaningoftheverseisthatAllah(awj) is the light of the entire universe.The reasonwhy the verse has employed thisword in lieuofcreator is topoint to the fact that justas light is itselfvisibleanddoesnotneedanythingelse tomake itvisible, rather it is light itself that illuminatesallother things,Allah (awj), likewisehasnocreator and there is noother agent that could shed light onHim.He is amanifest, clear, and self-evidentexistent.ThereisnoneedforformulatingreasoningtoproveHisexistence.Heisthecreatorof all the other existents of theworld of being. In thewords ofHaji Sabzwari, “OYouWho areobscuredbytheintensityofYourlight.”[125]Thus,aspropoundedby thegnostics in following themystical teachingsof theprophetsand the

Imams(ع),Allah(awj)ismanifesttothehighestdegree;Heisabsolutelyclear,andhencethereisnoneed for themediation ofHis creatures to revealHim. In otherwords, in order to reason for theexistenceofAllah(awj),oneshouldutilizetheargumentfromcauseratherthantheargumentfromeffect.WemustfirstcomprehendAllah(awj)andthenthroughHimHiscreatures,notconversely.It is to this truth that the following line from the ‘Arafah Supplication (related from Imam al-

Husaynb. ‘Ali ((ع) refers:“OAllah! Beingdistractedby [Your]effectsandcreaturespreventsmefromseeingYou.”InDu’aKumayl, theCommander of theFaithful, Imam ‘Ali b.AbiTalib (ع) expresses, “By the

light ofYour face fromwhich all things are alight.” If not for the light of theDivineVisage andEssence,everythingwouldbedark.Thatis,nothingwillexist,andallthingswouldrecedebackintothedarknessofnon-existence.WithoutthelightoftheDivineEssencetheshadowofnon-existencewouldenvelopeallthings;the

resulting darkness would not be like that of the night [rather it would be the darkness of non-existence].Hence, itmustbesaidthatAllah(awj), isabsolutelight.IncomparisontoHim,thereisnoother

light.AllotherlightsincomparisontoHimaredarkness.For,theonlyexistentWhoisbyHisessencemanifestandmanifesting isAllah (awj).Allother things thataremanifestand that illuminateothercreaturesarebytheiressencesdark.ItisAllah(awj)Whohasbestowedonthemthatfeature.It is in this light that ‘Allamah Tabataba`i has made the following inference from that verse:

“Hence, itcanbeinferredthatAllah(awj), isnotobscureforanyexistent,for thedisclosureofallthings,tothemselvesandtootherthings,derivesfromAllah’s(awj)illuminating.IfAllah(awj)hadnot illuminated or brought into existence anything, nothing would have existed. Thus prior to allotherthings,Allah(awj)istheessentialmanifestbeing…Henceitcanbeconcludedthatlightintheverse,‘Allahisthelightoftheheavensandtheearth,’referstothatall-embracingDivinelightwhichisthesourceoftheuniverse, thelighttowhichall thingsowetheirmanifestness, thelightwhichisidenticalwiththeexistenceofeverything.Thisisthatall-embracingDivinemercy.”[126]Thus,according to theQur`an,Allah (awj), theSupreme, isnotanabsentoressentiallyobscure

GodthatisrevealedbyHiscreatures.Suchconceptionisdefectedandelementary.RealknowledgeistocomprehendtheworldthroughAllah(awj),notconversely.AndthisverseassertsthatAllah(awj)isattheheightofconspicuousness,clarity,andobviousness.Another point that can be inferred from this verse is thatwe refer toAllah as light, not as “the

greatest light”,which implies that there areother lights aswell, somemorebright andothers lessbright,andthatAllah(awj)isthegreatest.AccordingtotheQur`an,thereisonlyonelightandthatisAllah,andeverythingelseisdarkandnon-existent.Itistrue,however,thatincomparingthecreaturestogether,somearelightandsomearenot—forinstance,knowledge,faith,intellect,etc.,arelight.ButthelatterhavederivedtheirlightfromAllah(awj).Thus,incomparisontoAllah(awj),thereisnootherlight,orinotherwords,Heis“theLightof

Lights.”[127]That is,Heis thelightofall lightsrather thanbeingthegreatest light.Therefore, thebelief thatAllah (awj) is thegreatest light, thatHe isof thesensory lightsbut thebrightestand the

mostintense—reputedlyattributedtotheManicheans—isfalse.Intheend,wefinditsuitabletorelateImam‘Alib.Musaal-Rida’s(ع)replyto‘AbbasibnHilal

who had asked the Imam regarding the meaning of the Verse of Light: “He is the guide for theinhabitantsoftheheavenandtheinhabitantsoftheearth.”[128]

Notes:[113]SuratNur(24),Verse35:} ضرألا و تاومسلا رون هللاا {

[114]Suratal-An’am(6),Verse1:} رونلا و تملظلا لعج }و

[115]TheseproofscanbefoundinKashfal-MuradfiSharhTajridal-I’tiqadpg.287andNihayatal-Hikmah,pg.275.[116]al-Tafsiral-Kabir,vol.22,pg.224[117]al-Mizan,vol.15,pg.122[118]TafsirSuratal-Nur,byMurtadaMuhahhari,pg.101[119]Suratal-An’am(6),Verse122:} سانلا يف هب يشمی ارون هل انلعج و هنیی ـ حأف اتیم ناك نموأ …{

[120]Mathnawi,SixthNotebook[121]Nur(Light)isoneofAllah’s(awj)names.OtherthantheNobleQur`an,Allah(awj)hasbeenaddressedbythisnameinanumberoftraditions.SomeexamplesareKitabal-Tawhidch.29,pg.194,no.8andpg.195,no.9andpg.219,no.11;al-Khisal.InanumberofsupplicationssuchasDu’a`al-KumailandDu’a`JawshanKabirthisnameofAllah(awj)hasbeenmentioned.ItisconsideredoneofAllah’s (awj) 99 names.Gnostics have prolonged discussions about these nameswhichwe cannotdiscusshere. [122] I did not find thisword in the dictionary in the sense intended here.However, I think it isappropriatetouseitsincethesuffix–antdenotesfa’iliyyah.(Tr.)[123]al-Mizan,vol.15,pg.122[124]TafsirSuratNur,byMurtadaMuhahhari,pg.98[125]Manzumah,ChapterHikmah[126]al-Mizan,vol.15,pg.123[127]InMafatihal-Jinan thereisasupplicationcalled“Nur”(light).Initweread:“ رونلا رون ای ” (Olightoflight)[128]al-Tawhid,ch.14,no.1

13ChapterDivineTests

Question:IfAllah(awj)isomniscient,whydoesHeneedtotestmankind?

BriefAnswer

As impliedby thequestion,becauseAllah (awj) isomniscient, thepurposeofHis tests isnot to

unveilsomethinghithertounknown.Rather,theQur`anandahadithsuggestthatthesetestsservetwopurposes. First, they comprise aDivine precedent (sunnah ilahiyyah[129]) that is in turn based onanotherDivineprecedent thatcanbe termed“universalguidance.” Inparticular,Allah (awj)wishesthatmankind,byobeyingthedivinelaw(shari’ah)andstrugglingthroughthevariouscircumstancesthatheencountersinlife,willblossomfrompotentialitytoactuality,andwilltherebyattainthelevelofperfection thathasbeen intendedforhim.Oneof the terms that isusedforsuch tests in Islamicliteratureisfitnah(inthissensethistermdenotesa“crucible”).Fitnahliterallyreferstotheprocessofsmeltingbywhichgold ispurified. Inonehadithit is said thatpeopleare tested thewaygold istested.Themettleofmanisgoldorethat ispurifiedinthecrucibleofDivinetestsandguidance.Itshould be kept inmind though, that in the course of such tests, just as good qualities reach theirperfectioninthebelievers,badqualitiesalsodeveloptotheutmostindisbelievers.The secondpurpose that these tests serve is to awakenman fromhis sleepof heedlessness.The

Qur`anexplains thatoneof thepurposesof tragedyanddisaster is to testmanand thereby jarhimfromhisstuporofheedlessness.Inaway,tragedyinman’slifeservesthesamepurposeastheridgesthatareembossedonsomemodernmotorwaysandhighwaysthataremeanttowakedriversduringthemonotonyofhighwaydrivingsotheydonotfallasleepatthewheel.Thereare, in reality, two typesofDivinewill atplayhere.One is called theexistentialwill (al-

iradahal-takwiniyyah)and theother iscalled the legislativewill (al-iradahal-tashri’iyyah). Allah’s(awj)existentialwillisthatthroughDivinetests,bothbelieversanddisbelieversbeabletoactualizetheirgoodandbadpotentials.Ontheotherhand,his legislativewill is thatonlygoodpotentialsbeactualized.

DetailedAnswer

Divinetestsarenotdesignedtounveilsomethinghithertounknown,sinceAllah(awj)isomniscient

and needs no such unveiling. Rather, they comprise aDivine precedent, that is based on a secondDivineprecedentcalled“universalguidance.”Byuniversalguidance,wemeanAllah’s(awj)guidanceofallcreation(whethertheybeconsciousornot),asitrelatestoman.Toclarify,wemustfirstdescribethethreetypesofDivineguidance:1.Onetypeofguidanceisintendedonlyforthemostpiouspeopleandhasbeennegatedfromother

groupsinthefollowingversesoftheQur`an:“Allahdoesnotguidethewrongdoingones,”and“Allahdoesnotguidethecorruptones.”Theconverseofthiskindofguidanceismisguidance.2.Another type of guidance known as “legislative guidance” entails showing someone the path.

This kind of guidance addresses both believers and disbelievers, but does not benefit inanimatebeings.Examplesofthiskindofguidanceareinthefollowingverses:“Weshowedhimthepathwhilehe iseithergratefulorungrateful[130],”and“Asfor(thepeopleof)Thamud,weguided them,buttheypreferredblindnesstoguidance.”[131]3. The third kind of guidance is universal both in terms of the beings who are guided and the

resulting guidance and is also called existential guidance. This is the guidance referred to in thefollowingverse:“OurSustainerisHewhogaveeverythingitsexistence,andthenguidedit.”[132]

ThisverseimpliesthatAllah’s(awj)universalguidanceincludesallcreation,whetherconsciousorinanimate.Inanotherverse,theQur`anstates,“whocreatedandproportioned;whodeterminedandguided.”[133]Here, theverb“todetermine”(taqdir)entails thefacilitationof theappropriatemeansofagiven

thingsothatitis“guided”tofulfilthepurposeforwhichitwascreated.Allofcreation -whetherconsciousor inanimate -attains its intendedpurpose through this third

type of existential guidance. However man, who is more than just a physical being living in thismaterialworld,requiresmorethantheexistentialguidanceaffordedtoallcreation.Hecanonlyattainperfectionby choosinghis path according to his freewill. For this reason,Allahmust on the onehand, provide a set of positive andnegative commands entailed in theshari’ah (divine law) so that

mancanchoosetoeitherobeyordisobey.Ontheotherhand,Allah(awj)mustcreate“problems”attheindividualandsocietallevels(someofwhicharecausedbyhumanchoiceandsomeofwhicharecausedbynaturalmeans such as natural disasters) so thatman can choose a courseof actionwithrespect to these problems. By choosing a course of action with respect to divine law and theaforementionedproblems,manactualizesthepotentialthatishiddenwithinhimself,andeitherproveshimselftobeworthyofeternalfelicityorchastisement.ItisforthisreasonthatboththedivinelawandhumantragedyarereferredtoinIslamicliteraturebytheterms“trial,”“tribulation,”and“test.”To put it simply, Allah (awj) is like a scientist examining each individual human being. The

parametersonwhichhisexperimentsarebasedare theshari’ahandhuman tragedy.Through thesetwovariables,aperson’sstationwithrespect to the levelofperfectionthatwas intendedforhimisdetermined.[134]Torecapitulate,DivinetestsarebasedontheDivineprecedentcalleduniversalguidance.Through

thesetestseverypersoncomestoknowwhichabodehewillenter:theabodeofrewardortheabodeof chastisement.TheQur`andescribes thepurposeof these tests in thisway: “…so thatAllahmaypurifythosewhohavefaithandthatHemayeradicatethefaithless.”[135]Inthecourseofrepeatedtests,thesuperficialfaithanddeceitfulgoodqualitiesofthefaithlessand

thehypocritesareextirpated.Anothermeaningofthe“eradicationofthefaithless”ismentionedintheversethatsays,“the(final)outcomewillbeinfavourofthefearofAllah”[136]andintheversethatreads,“Myrighteousservantsshallinherittheearth.”[137]Wecanrecapthepositiveeffectsofdivinetestsinthefollowingtwopoints:1. They serve to actualize hidden potentials. Imam ‘Ali b. Abi Talib (ع) says: “It is in extreme

circumstancesthataman’struemettleshowsitself.”[138]It isnarratedfromImam‘Alib.Musaal-Rida(ع)that“Peoplearetestedasgoldistested,andtheyarepurifiedasgoldispurified.”[139]Thewordfitnahreferstotheprocessofsmeltinggoldore.Goldoreismeltedsothatitsimpuritiesfloattothesurfaceandareremoved.LikewisetheessenceofmanislikegoldthatAllah(awj)wishestopurify.Meanwhile,thepresenceofanimal-likequalitiessuchasangerandlustposeamajorobstacletohispurification.ItisforthisreasonthatDivinetestsareconsideredameansfortheperfectionofmankind.In the military, soldiers are required to perform strenuous activities to build their strength.

Likewise, Divine tests aremeant to strengthenman’s inner self. Imam ‘Ali b. Abi Talib (ع) says,“AlthoughAllahknowsmanbetterthanheknowshimself,(Hetestshim)inordertomakemanifestthoseactionsbywhichheearnshisrewardorpunishment.”[140]2. They also serve to awaken man from his sleep of heedlessness. Allah (awj) tests man both

throughtragedyandhardshipandbyshoweringhimwithanabundanceofblessingssuchaspower,health, andwealth.Often these blessing deceive a person somuch that they threaten to lead to hisdownfall.Allah(awj)sendstragedyhisway,inordertojarhimfromhisstuporsothathecanonceagaindiscernrightfromwrong,andsothatheremembersthatallexistenceandblessingsissuefromAllah(awj),whomoneshouldneverforgetandagainstwhomoneshouldneversin.

ManyversesintheQur`anspeakofthisaspectofDivinetests[141].Theseversesgenerallyusethe

terms tadhakkur(to remind), tadarru` (to show humility), and ruju’ (to return to the path). Theseconceptslinktogetherinthefollowingway:toreturntothepaththatleadstoAllah(awj)onemustfirstberemindedofAllah(awj);hemustthenhumblehimselfbeforeAllah(awj);onlythencanhetrulyreturntoAllah(awj)andbetterhimself.Imam‘Alib.AbiTalib(ع)referstothisQur`anictruthinthefollowingway:“WhenAllah’sservantscommitasin,HeteststhemwithhardshipuntiltheyrepentandceasecommittingsinsandheedAllah’sadmonishment.”[142]Ifwhatwehavesaidsofaristrue,thenonemightwonderwhyAllah’s(awj)prophets(ع), Imams

,(ع) and saints are tested?The answer to this question is found in a narration ofImam ‘Ali b.AbiTalib where(ع) he says: “The divine test is a formof discipline for thewrongdoer, a test for thebeliever,ameanstoincreaseone’sstationfortheprophets,andameansofennoblementforthesaintsofAllah.”[143]

Notes:[129]ADivineprecedentisaDivineactionthatisnotboundtoanyspecifictime,placeorpeople.

RatheritisasortoflawtheAllah(awj)hasissuedforHimselfinsuchawaythatfromthebeginningoftimeintoeternity,Healwaysactsaccordingtothislaw.Forexample,oneoftheDivineprecedentscan be stated like this: “If a people rejectsDivine guidance and killsAllah’s (awj) prophets and itbecomesapparentthatthereisnohopethatevenonepersonfromamongthemwillsubmithimselftoAllah(awj),theymustbedestroyed.”[130]Suratal-Insan(76),Verse3:} اروفك امإو اركاش امإ لیبسلا هنیده انإ {

[131]Suratal-Fussilat(41),Verse17:} ىدهلا ىلع ـى معلا اوبحتساف مهنیدهف دومث امأو {

[132]SuratTaha(20),Verse50:} ىده مث هقلخ ءيش لك ـى طعأ يذلا انبر لاق {

[133]Suratal-A’la(87),Verse2-3:} ىدهف ردق يذلاو . ىوسف قلخ يذلأ {

[134]Suratal-Kahf(18),Verse7:} المع نسحأ مهیأ مهولنبل اهل ةن ـ يز ضرألا ـى لع ام انلعج انإ {Alsoreferto:Suratal-Insan (76),Verse2,Suratal-Anbiya’ (21),Verse35,SuratAli-’Imran (3),

Verse154,Suratal-Fajr(89),Verse6,Suratal-Taghabun(64),Verse15,SuratMuhammad(47),Verse4[135]SuratAli-’Imran(3),Verse141:} نیرفكلا قحمی و اونمآ نیذلا هللا صحمی ـ لو {

[136]SuratTaha(20),Verse132:} ىوقتلل ةبقاعلا }و

[137]Suratal-Anbiya’(21),Verse105:} نوحلاصلا يدابع اهثری ضرألا نأ ركذلا دعب نم روبزلا يف ان ـ بتك دقلو {

[138]Nahjal-Balaghah,ShortSaying217:لاجرلا رهاوج ملع لاوحألا بلقت يف .

[139]al-Kafi,vol.1pg.370:تلعج : تلق ؟ ةنتفلا ام : يل لاق مث } نونتفی ال مهو انمآ اولوقی نأ اوكرتی نأ سانلا بس ـ حأ ملا { : لوقی ع) ) نسحلا ابأ تعمسبهذلا صلخی امك نوصلخی : لاق مث ، بهذلا نت ـ فی امك نونت ـ فی : لاقف ، نیدلا يف ةنتفلا اندنع يذلا كادف .

[140]Nahjal-Balaghah,ShortSaying93:باقعلاو باوثلا قحتسی اهب يت ـ لا لاعفألا رهظتل نكل و مهسفنأ نم مهب ملعأ هناحبس ناك نإ .و

[141]Suratal-A’raf(7),Verse94,Suratal-Rum(30),Verse41,Suratal-Sajdah(32),Verse21,Suratal-A’raf(7),Verses30-168,Suratal-Tawbah(9),Verse126[142]Nahjal-Balaghah,Sermon143:

ركذتم ركذتیو علقم علقیو بئات بوتیل … تارمثلا صقنب ةئیسلا لامعألا دنع هدابع يلتبی هللا نإ .[143]Biharal-Anwar,vol.4,pg.235,no.54:

ةمارك ءایلوأللو ةجرد ءایبناللو ناحتما نمؤمللو بدأ ملاظلل ءالبلا نإ .

14ChapterAllah’sWillinHumanGuidance

Question:ConsideringtheverseoftheQur`aninSurah32,verse13whichreads,“HadWewished

Wewould have given every soul its guidance,” - can it not be concluded thatAllah (awj) has notdesired the guidance of all humanity? IfAllah (awj) had desired the guidance of all humanityHewouldhavewilledsuch,butobviouslyHehasnot.Why?

BriefAnswer

Allah(awj)haswilledtheguidanceofallHiscreatures.For,aftertakingallthe[relevant]Qur`anic

versesintoconsideration,thefollowingpointscanbededuced:1. Divine guidance is divided into existential (takwini) and legislative (tashri’i) guidance.

Existentialguidanceis theall-encompassingguidancethatembracestheentirecreation.Allah(awj)hasputallcreaturesinmotionbyingrainingintheirnaturetheir inclinationforseekingperfectionandreachingtheirultimategoal.Thelegislativeguidance,whichismorespecific,isexclusivetothebearers of intellect and thought and pertains to religious issues, such as rightful doctrines and theDivineoughtsandought-nots. Theprophetsand their infalliblesuccessorsserveas theconduit forthislatterguidance.Itisthisguidancethatisanextrafavourbestoweduponmankind,andhencetheyenjoybothtypesofguidance.2.TherearemanyversesintheQur`anwhichconfirmthefreewillofthehumanbeing,suchas,

“IndeedWehave guided him to theway, be he grateful or ungrateful.”This ability to choose is ameasureofexistentialguidancefromAllah(awj),forthehumanbeingcannothimselfbethesourceofhisfreewillasitwouldentailtheproblemofcircularityorinfiniteregress.3.Theentirecreationisfoundedonaframeworkofcausality,andtheDivinenorm(sunnatAllah)

requiresthatallaffairsbeguidedthroughthecausalmatrix.Inthisvein,Hehasprovidedthemeansofguidance for allhumanbeings,bywhich theycanattain theultimategoalof their existence.Soalthoughthehumanbeinghasbeenblessedbyexistentialguidance,atthesametimeheisafreebeingandcanchoose to take thepathofDivineguidance—therebypreparing inhimself thegrounds forfurther guidance—or he could choose to take the opposite direction, which leads to disbelief andoppression.WhattheverseinquestionintendsisthatifAllah(awj)hadwished,Hecouldhavecreatedthehumanbeingwithoutfreewill.ButAllah(awj)chose tomould thehumanbeingasavolitionalcreaturebythemeansofHisexistentialandlegislativeguidancesothathewouldberesponsibleforhisactionsanddistinguish truth from falsehood. It is in linewith the sameDivinenorm that if thehumanbeingembarksonthepathofoppressionanddisbelief,consequentlyhewouldbedeprivedofDivine guidance.But on the other hand, by choosing to follow the path of truth, the human beingearnstheblessingoffurtherguidance.

DetailedAnswer

Beforeansweringthequestion,itisnecessarytomentionsomepreparatorypoints.1. Itwouldbehelpful to reflecton theentireverse inquestion:“HadWewishedWewouldhave

giveneverysoulitsguidance,butMywordbecamedue[againstthedefiant]:‘SurelyIwillfillhellwithallthe[guilty]jinnandhumans.’”[144]2.Thedefinitionofhidayah: It signifies enlightening and showing theway, out of kindness and

goodwill.3. The Qur`aan recognizes two general types of Divine guidance: existential (takwini) and

legislative (tashri’i). The existential is that all-inclusive guidance that benefits the entire creation.Allah(awj)guidesallcreaturestotheirultimateperfectionandgoalbymeansofthatwhichHehasimpartedintheirnature.InthisregardtheQur`anexplains,“Hesaid‘OurLordisHewhogaveeverythingitscreationandthenguidedit”[145].Thispointisreiteratedinthefollowingverse:“[He]whocreatedandproportioned,[He]whodeterminedandguided.”[146]Thelegislativeguidance,whichistheonespecifictothebearersofintellectandthought,pertains

toreligiousmatterssuchasthetruedoctrinesandtheDivinelaw.ThisguidancehasbeendeliveredtohumankindthroughthechannelsofDivineprophetsandtheirinfalliblesuccessors.Allah(awj)says,“Apart[ofmankind]Hehasguidedandaparthasdeserved[tobeconsignedto]error”[147];also,“andAllahguideswhomeverHewishestoastraightpath.”[148]Astheseversesalludetoalimitedguidance,itcanbeinferredthattheguidanceinquestionisthe

legislative.Nevertheless,thisguidanceinthecontextofthehumancommunityisanall-inclusiveone[meantforallhumanbeings].4.Thehumanbeing,asacreationofAllah(awj)whoissubservient toHim, is theonlycreature

mouldedafreebeing.TherearenumerousversesintheQur`anthatemphasizethevolitionalnatureofthehumanbeing,suchas:“Andsay,‘[Thisis]thetruthfromyourLord:letanyonewhowishesbelieveit,andletanyone

whowishesdisbelieveit.”[149]Inaddition:

“IndeedWehaveguidedhimtotheway,behegratefulorungrateful.”[150]Henceitistheindividualhimselfwhoisresponsibleforwhathedoes.Thisfreewillispartandparcelofhumanexistenceandisbynomeansseparablefromit.Thusthe

humanbeingispredestinedinpossessingfreewill.Thereisnohumanbeingwhocoulddecidenottobe free. From this it can be deduced that the source of humanvolition cannot be the humanbeinghimself,forthenwewouldhavetheproblemofcircularityorinfiniteregress.Butinthecontextofhisdeedsandactions,heisfreebynature,andthisisoneinstanceofthatexistentialguidance.5.Theexistentialsystemisfoundedonthesystemofcausality.TheDivinenorm(sunnatAllah)has

establishedthatalleventscomeaboutbymeansoftheirnaturalcauses.ThesamenormappliestothequestionofguidanceinwhichcaseHeprovidesthemeansofguidancesothat truthwouldbeclearforthosewhoseekitandsothattheycouldattaintheultimategoalbyrecognizingthosemeans.Basedontheaforementionedpointsandaccordingtotheexplicitconnotationsofvariousversesof

theQur`an,theexistentialguidanceencompassesallcreatures.Inaddition,thehumanbeinghasbeenblessedbytheDivinelegislativeguidanceaswell.Duetothefactthatfreewillhasbeenexistentiallyinscribed in his nature, he has the option of following the exclusive Divine guidance, therebypreparing thegrounds for furtherelevation.Buthecouldalsochoose toabandon thewayof truth,plungingintodisbeliefanddarkness.TheverseinquestionindicatesthathadAllah(awj)wished,Hecouldhavecreatedthehumanbeingwithoutfreewill.ButHechosetofavourhumankindbyboththeexistentialandthelegislativeguidance,bywhichHecouldholdthehumanbeingaccountableforhisactions,andbywhichHeintendedtodistinguishtruthfromfalsehood.

ConclusionIthasbeenclarified thatunderstanding theverse inquestion tomean thatGoddoesnotwish the

guidanceofallhumanbeingsisamisconception.Rather,thecontraryholdstrue.ForHehaswishedtheguidancenotonlyofallhumanbeingsbutofallcreatures.ThedifferenceliesinthatAllah(awj)hasordainedbyHisDivinenormthatifthehumanbeingdecidedtowalkontothepathofdisbeliefandoppression,hewouldbenaturallydeprivedofDivineguidance.But ifhechose to traverse thepathoftruth,hewouldbeblessedbythatDivineguidance.“AsforthosewhostriveinUs,WeshallsurelyguidetheminOurways,andAllahisindeedwith

thevirtuous.”[151]

Notes:[144]Suratal-Sajdah(32),Verse13:} نیعمجأ سانلاو ةنجلا نم منهج نألمأل ينم لوقلا قح نكلو اهاده سفن ل ــ ك انیتأل انئش ولو {

[145]SuratTaha(20),Verse50:} ىده مث هقلخ ءيش لك ىطعأ يذلا انبر لاق {

[146]Suratal-A’la(87),Verses2-3:} ىدهف ردق يذلاو . ىوسف قلخ يذلا {

[147]Suratal-A’raf(7),Verse30:} ةلالضلا مهیلع قح اقیرفو ىده اقیرف …{

[148]Suratal-Baqarah(2),Verse213:} میقتسم طارص ـى لإ ءآشی نم يدهی هللاو …{

[149]Suratal-Kahf(18),Verse29:} رفكیلف ءآش نم و نمؤیلف ءآش نمف مكبر نم قحلا لقو …{

[150]Suratal-Insan(76),Verse3:} اروفك امإو اركاش امإ لیبسلا هانیده انإ {

[151]Suratal-’Ankabut(29),Verse69:} نینسحملا عمل هللا نإو انلبس مهنیدهنل انیف اودهاج نیذلاو {

15ChapterNon-muslimsandHell

Question: We know of many people around the world who are not Muslims or Shi`a but are

nevertheless individuals of good conduct; for example, non-Muslims are responsible for manyinventions.IsitrightthattheyalldeservetobepunishedinHellbecausetheyarenotMuslims?

BriefAnswer

ThosewhodonotbelieveinIslamcanbeclassifiedintotwogroups:1.Thosewhoaretermed‘Jahil-e-Muqassir’(lit.‘culpable ignorant’).Thesearenon-believers to

whomthemessageofIslamhasreachedandwhohaveunderstooditstruthfulness.However,theyarenotprepared toaccept the truthdue to theirobstinacyandstubbornness.Thisgroupdeserves tobepunishedinHell.2. Thosewho are termed ‘Jahil-e-Qasir’ (lit. ‘inculpable ignorant’). These are non-believers to

whomthemessageofIslamhasnotreached,orithasbeenpresentedtotheminaveryincompleteanduntruthfulmanner.Suchpeoplewillattainsalvationiftheyaretruthfultotheirownreligion.

DetailedAnswer

Islamisasimpleandaccessiblereligionanditiseasytofindoutitstruthfulnessbymeansofthe

twoguidingauthoritiesthathavebeengiventomankind:the‘outer’guidingauthority,thatis,Allah’sprophetsandsaints,andthe‘inner’one,thatis,theintellect.[152]Islamisincompleteoppositiontotheconceptofreligiouspluralismbecausethisconceptisbased

ontheprinciplethatdifferentbeliefsareequalandthatMuslims,Hindus,Christians,Jewsetc.allhavethesamerankandstatus.Accordingtoreligiouspluralism,noproofexistsfortheinvalidityofanybeliefbecausethetruthisunattainableandreligionisarelativeandcompletelypersonalaffair.Notonlyareitstruthsandrealsubstanceunattainableandeverypersontakesfromitwhateverheorshepersonally understands, but furthermore, there are numerous truths and many correct paths tosalvationanddeliverance.SuchviewsareinconsistentwiththereligionofIslam,whichiscomprisedofasetoffundamental

beliefsandpractical, legalandethical lawsandprinciples.Islamdoeshowevergiveconcessionstothosewhoarefarfromitsreality.ThiscanbebetterunderstoodwhenweconsiderthattherearetwogroupsofpeoplewhodonotbelieveinIslam:1.Thosewhoaretermed‘Jahil-e-Muqassir’(lit.‘culpable ignorant’)andwhoareobstinatenon-

believers.Thatis,Islamhasreachedthemandtheyhaveunderstooditstruthfulness;however,theyarenotpreparedtoacceptthetruthduetotheirobstinacyandstubbornness.Thisgroupofnon-believersdeservestobepunishedinHellbecausedespitehavingknownthetruth,theyhavechosenwiththeirownfreewilltorejectIslam.Thesenon-believers,eventhoughtheymaybeofgoodconduct,couldhaveattainedsalvationbutinsteadhaveclosedthepathtosalvationthemselvesastheyhavecoveredthe truth and are rebellious and obstinate in relation to it.As a result, they have chosen their ownpredicament.2. Thosewho are termed ‘Jahil-e-Qasir’ (lit. ‘inculpable ignorant’). These are non-believers to

whomthemessageofIslamhasnotreached,orithasbeenpresentedtotheminaveryincompleteanduntruthfulmanner;soforexample,theythinkthatIslamhasthesamestatusandrankasthereligionsof IndiaandChinaandat themost,JudaismandChristianity.Thisgroupofnon-believers,whetherthey live in themost remote parts of theworld or in themost civilized,will not be subject to thepunishmentsofHellbecausetheyarenotblameworthyfortheirlackofbelief,andpunishmentisonlyforblameworthysinners.Unfortunately, thereissomuchpropagandaagainstIslamthatfreethinkingandseekingthetruth

hasbeen takenawayfrommanypeople inaway that theycannotdistinguish truth fromfalsehood.The fact is that despite making significant material progress, contemporary man has regressedspiritually.Themaincauseofthisisthe‘WorldArrogance’—thesuperpowerenemiesofIslam—withits propagandist and deceptivemedia system that in full force tries to change and distort the truth.Therefore,many people, even in themost civilized of places, have remained unaware of the truemessageofIslamandoftheenliveningAhlulBayt(ع)schoolofthought.Worsestill,incorrectandunrealisticinformationaboutIslamisgiventotheminawaythatareligionofmercy,loveandjusticeisportrayedasareligionofviolence,oppressionandinjustice.

Inconclusion,fromthepointofviewofIslam,thosewhohavenotheardaboutthetruemessageof

Islamandarenotblameworthywithregardtothiswillattainsalvationiftheyaretruthfultotheirownreligion.Thisreligionmustbebasedonthe‘fitrah’[153]—man’sprimordial,innatenature—andsothe followers of such a religion, for example, abstain from lying and committing crimes againsthumanity.ThisruleisalsoapplicabletotheAhlusSunnahtowhomthetruthfulnessofShi’aismhasnotbeenexplainedcorrectly.Notes:[152]al-Kafi,v.1,p.25,no.22

[153] Fitrah: Allah says in the Qur`an, “The divine nature by which Allah has createdmankind” (30:30). Therefore, the fitrah in every person is the root of all spiritual matters andgoodness. Imam Rida (ع) has said,“And it is by means of the fitrah that His proof issubstantiated”(al-Saduq,al-Tawhid,pg.35.Thatis,whateverAllahhasasargumentationisofnousewithout the fitrah. By this explanation, it becomes evident why in the terminology of Islamicphilosophers and theologians thefitrah is referred to as the origin of all spiritual matters andgoodness, in contrast to tabi’ah (nature), which is referred to as the origin of all material andinstinctivematters.Manisabeingoffreewillthatcontinuouslychoosesthepathofthefitrahorthewayoftabi’ah,anditiswiththisfreewillthathedetermineshislifeintheHereafter,asindicatedinthefamoushadith:“TheWorldisaplantationfortheHereafter.”

16ChapterSelf-ConfidenceandTrustinAllah

Question:Ontheonehand,inthesciencesofeducationandpsychologyagreatdealofemphasisis

placedonself-confidence,butinIslamicteachings,ethics,andgnosticism(‘irfan)ontheotherhand,itisstressedthatonemusttrustonlyinAllah(awj)andnotinoneself.Istheiracontradictionbetweenthetwoperspectives?

BriefAnswer

Toapprehendwhether there isaconflictornot,onemustfirsthaveacleardefinitionof thetwo

terms.Therearetwowaysofunderstandingself-confidence:1.Comprehendingones’abilities,potentials,andbuildingontheexistingcapabilitiesintheattempt

tosatisfyone’sdesiresandattaintothetruehumanidentity.Thisversionisinnowayinconflictwiththe spirit of trust in Allah (awj). The advantage of this version is its compatibility with two keyreligious terms: self-knowledge and knowledge of Allah’s (awj) blessings and the right way ofemployingthem.2.Egocentrism.Thatis,torelysolelyonone’spersonalcapabilitiesandknowledgetotheextentof

considering one’s ambitions and desires as the source of ultimate well-being and success. Thisunderstandingisnotonlyindisharmonywithreligiousteachings;itisamirage,amerefigmentofthe imagination. This objectionable self-confidence is actually self-centeredness and being over-confidentofoneself.Itisinallusiontothistypeofself-confidencethattheCommanderoftheFaithfulsays,“Whosoevertrustsinhisselfwillbebetrayedmanytimes.”

TheDefinitionofTawakkulTawakkulcomesfromtherootwikalahandsobyderivationmeans“appointingsomeoneasone’s

trustee(wakil)”.Whatismeantbytheself-confidencethatisinharmonywithtawakkulismaintainingone’scompositioninthefaceofgreatpredicamentsbyrelyingontheendlesspowerofAllah(awj),therebyconsideringoneselftriumphant.Itmeanstostruggleresolutelyinthefaceofallthetroublesandtribulationsthatbefallone,trustinginAllah(awj)whereonefeelspowerlessandnotceasingtotry.Rather,evenwhereonefeelscapable,oneshouldknowthattherealpowerisAllah(awj).For,inthe eyes of the truemonotheist,He is the fountainhead of all existing powers, so that viewing thenatural phenomena in separation from theDivine will is a kind of polytheism. All natural causesderivetheirpotencyfromHimandexistduetoHiswill.Butthesecondinterpretationofself-confidenceisinnowaycompatiblewithtawakkul,forinthis

senseself-confidencewouldbetoregardone’sstrengthsandcapabilitiesindependentofDivinewill.Andself-relianceandrelyingonothercreaturesareinoppositiontothespiritoftrustinAllah(awj).TheProphet (ص) hasbeen related ashaving said, “I asked Jibra`il ,(ع) ‘What is tawakkul?’ He

replied,‘Recognizingthetruththatacreaturecanneitherharmnorbenefit,andnottohaveyoureyesonthewealthofothers.WhenaservantofAllahacquiresthesetraits,hewillactonlyforAllahandwillnothaveanyhopeinotherthanHim.Thisisthetruthandboundaryoftawakkul.’”

DetailedAnswer

Inordertoproperlyexaminethequestionofthecontradictionofself-confidence—inthecontextof

psychology—with the concept of trusting in God and not trusting in oneself—in the context ofreligiousteachings—onemustfirstanalyzethemeaningsofthetwoconcepts.Analyzingthedefinitionofself-confidenceSelf-confidence isacknowledgingone’sstrengthsandcapabilities, thereforerelyingonwhatone

hasforachievingwhatonedesiresandforattainingtothetrueessenceofhumanity.Thisconceptionofself-confidenceisnotinconflictwithreligiousteachings.RatheritisexactlyinlinewiththewillofAllah(awj)andacceptablebythegodlypeople.Wearedutyboundtoattempttoacquirethistraitandthefailurethereofmightresultinbeingdeprivedofmanyadvantageousthings,theleastofwhichmightbethelackofsuccessandtheinability toachieveDivinesatisfaction.Hence,werefer to thisconceptionofself-confidenceasthelaudableself-confidence.Thereareseveralqualificationsthatcontribute to thepositiveconceptionofself-confidence.The

firstiscomprehendingoneself,one’scapabilities,strengthsandweaknesses,duties,andmaterialandspiritual assets.What is themost effective plan for utilizing these assets?These are all points andquestionsthatstemfromthetwokeyreligiousconcepts:self-knowledgeandrecognizingone’sGod-givenblessingsandappropriatelyexploitingthem.Thisconceptionofself-confidenceisinessencetobeawareofthesupra-humanentityandthelofty

aspectsofthehumanbeingbymeansofknowingtheblessingsofAllah(awj).Andthisisbasedonthefact that Allah (awj) has bestowed certain blessings on the human being and thus holds himresponsiblevis-à-vis thoseblessingsandat theendwillholdhimaccountable,askingas tohowheemployed thoseblessings.Hence, taking the responsibilityof theseblessingsonone’s shoulders isnot possible without taking advantage of one’s personal assets, without self-confidence, withoutbenefitingfromthoseblessings,orfeelingpositive.Sotoreward[unclear]thepositivedefinitionofself-confidence:Itisthebeliefthat“I”amoneofAllah’s(awj)creaturesthathasbeengivenblessingsbyaBeingwhohascontrolovertheseblessingsandwhowouldnotbeharmedwereHetodeprivemeofallofthem.Wewouldbeungratefulifwedidnotthinkoftheschemeofourexistenceinthismanner.Weaccept thefirstdefinitionofself-confidencebecause it reinforcesour independenceandself-

esteem and thus prevents us from being dependent on other creatures as well as underestimatingourselves.Inotherwords,self-confidenceis theconsciousandbeneficialacceptanceofourvalues,assets,andsymbols,suchthatwiththisloftyhuman/Islamicself-confidencewecanstandupagainstallinstancesoftimidity,[cultural]disorientation,therebypreventingoursubordinationtothosewhoonlywearthedisguiseofhumanity.Through self-confidencewewill be able to regulateourmind, therebygaining access to all the

goldenkeystosuccess.Isitnottruethatwhenimperialistsdecidetoenslaveapeople,theirfirsttacticis toconvince thepeople that theyhavenothing, that theirmentality isbackwardand that theyhavefallenbehindfrommodernismandthattheyaretooimmaturetostandupontheirownfeet?Bysuch

intimidationsanationmightfallfromtheheightsofself-confidencetothepitsofself-abasement,andseeing itself as inferior it will try to emulate the predator culture. Such emulation is in itself amanifestation of the cultural deficiency of the nation in question and is the beginning of its self-alienation,bothculturallyandreligiously.Agoodnumberof thosewhogetcaught inpsychologicalvoids—andasaresultget involved in

crime—are thosewhounderestimate themselves.The analysis providedby ‘AliMirzabiygee statesthat, “Self-esteem plays amajor role in one’s logical and normal behaviour or on the other handone’s abnormal, unfriendly, and criminal behaviour.Basedon the conducted research in this field,self-esteemcanprevent,ameliorate,orworsensometypesofmodesofhumanbehaviour.Asnarratedin a tradition, “He who is self-abased will become such that there will be no security against hismischief.”[154]Therefore,thepositiveself-confidenceresultsinself-esteemandisitselfthefruitofself-assurance, determination, and capability. “The determination of men of eminence can uprootmountains.”[155](TheRoleofPsychologicalNeeds,pg.33)Another positive quality of this definition of self-confidence is its harmony with the spirit

oftawakkulinIslamicculture.Wewillexplainthispointinmoredetaillateron.Thesecondpossibledefinitionforself-confidenceisegocentrism—i.e.,theabsenceofanyconcern

otherthanone’sdesires.Thiscouldendinsuchextremesthatonemightsolelydependonhisfacultiesandknowledge, consideringhis needs and aspirations as the sourceof absolute good andultimatesuccess. This illusion is not only in opposition to Islamic teachings, it is also a figment of theimagination. It would be more accurate to refer to this negative definition of self-confidenceasegocentrism. It is the latter psychological state that has been the cause ofmany failures and bywhichthehumanbeinghasbeenbetrayed:“Whosoevertrustshisegowillbebetrayedbyit.”[156]Whyis thisdefinitionofself-confidencedeplorable?Thefollowingfactorsallplayaroleinthe

negativenatureofthisstateofmind.Thisconceptionofself-confidencecreatesafalseself-imageinthemindofthehumanbeingandthusentailsdisequilibrium.Whenonethinks,“WhatIwantshouldbe…Truthisthatwhichcorrespondstomyopinionandsomyopinionshouldbedone…Therearenoobstaclesinmyway…Iamstrongenoughsothatothersarenothingincomparisontome…”—suchthoughts canonly lead to “personal overestimation”.The solidificationof this notionwould cause“extremeconceit”whichwillopenthewayforanunrealisticoverestimationofoneself.Andwithoutdoubt such mental waves and whirlpools will entail “instability” and the distortion of one’s truepersonality.At any rate, the limits of one’s capabilities should be recognized. One should take into

considerationalltheotherfactorsandrealitiestoo.Withsuchawkwardself-confidencetherewillbenopossibilityofarealisticassessmentofone’scapabilities.TheCommanderoftheFaithful,‘Alib.AbiTalib(ع)says,“IfyouseekAllah’sgrace,determinetheaspectsofyourcapabilitiesandthelimitsofyour inabilities.Otherwiseyouwouldexceedyourscope therebyundermining thepossibilityofprogressandDivinegrace.”[157]It is for this reason that Islamprohibits suchoverestimationof oneself andhaswarned that if a

humanbeingdoesnotabandonthisstateofmind,hewouldbeseizedbytwoentailments:conceitandself-love.

In addition to the detriments you heard regarding ‘ujb—viewing oneself beyond the range offallibility and being satisfiedwith one’s deeds—it is an evil treewhose fruit is a range of greatersins…Theveilof‘ujbandtheheavycurtainofself-satisfactionblocksonefromseeingone’sownweaknesses.Andthis isagreatafflictionthatprevents thehumanbeingfromallperfections…Andanotherdetrimentof‘ujbisbeingoverconfidentofoneselfandone’sdeeds.ThiscausestheignorantandunfortunatehumanbeingtoconsiderhimselffreeofneedoftheTruth,exaltedisHe,thereforeneglectingHisgrace.[158]The second feature of the negative self-confidence which renders it a deplorable trait is that it

implies a notion of independence fromAllah (awj), which is practically denying the principle ofDivineunityinactions.Inthescienceoftheologyithasbeendemonstratedthatallexistents,motions,andactionsinthecosmosderivefromthePureEssenceofAllah(awj).Heisthecauseofcauses,thehead of the chain of causality. Even our actions are, from one aspect, from Him. He hasbestoweduponusstrength,choice,andfreewill,butthisDivingagencydoesnotrejecttheroleofthehumanbeing.Hehasbestowedstrengthandchoice,butatthesametimewearethedoersofourownactions andas suchare responsible for them.But this fact doesnot contradict the agencyofAllah(awj), for all that we possess is from Him and will return to Him: “There is no active agent inexistencebutforHim.”[159]AttributingthemainroletooneselfistantamounttoassumingabsoluteagencyforoneselfinoppositiontoAllah’s(awj)absolutewillandHisboundlessrule.

AnalyzingthedefinitionofTawakkulTawakkulisderivedfromtherootwikalahandmeanstheappointmentofatrustee(wakil).Itshould

gowithoutsayingthatappointingatrusteeisnecessarywhereoneisincapableofpersonallyhandlingthesituation,inwhichcasethestrengthofsomeoneelseisemployed.Itshouldalsobenotedthattheright trustee should at least have the following four traits: well informed, trustworthy, having thepowertoundertakethetaskinquestion,andconcernedforthewelfareoftheclient.The first interpretation of self-confidence—i.e., self-knowledge and self-assurance along with

utilizingallpersonalcapabilitiesandassets—hasnocontradictionwithtawakkul.For, inaddition tothe purely religious concepts that are embedded in this interpretation of self-confidence—such asself-knowledge, knowledge, and utilizing the blessings of Allah (awj)—essentially therealistictawakkulstemsfromthispositiveinterpretationofself-confidence.For,whatis intendedbytheconceptof tawakkul is that thehumanbeing,whenconfrontedwith tribulations in life,mustnotfeel abased or weak. Rather, relying on the limitless power of Allah (awj), he must see himselftriumphant and victorious. In this light, it becomes clear that tawakkulpossesses an inspiring,revitalizing,andregeneratingmeaningthatincreasesone’senduranceandresilience.Hence,relyingonAllah(awj)shouldnotbeconstruedinanyotherwaybutthatthehumanbeing,whenfacedwiththetroublesandvicissitudesoflife,whenexposedtotheanimosityofenemiesandthestubbornnessofdetractors,orinrunningintodifficultiesorseemingimpasses,mustendeavourtoopenthedoorsofsuccessandwhenincapable,relyonAllah(awj)therebycontinuingtostruggle.Moreaccurately,evenwhereone is capableofundertakinga task,Allah (awj) should still be recognizedas theprincipalagentintheworld,forfromtheperspectiveofamonotheist,thefountainheadofpowerandstrengthisAllah(awj)Those who assume that being cognizant of the world of causes and natural elements is in

oppositiontothespiritoftawakkulareindeeperror.Fordissociatingthenaturalelementsfromthe

willofGodisitselfatypeofpolytheism.IsitnottruethatevennaturalelementsowetheirefficacytoHimand exist due toHiswill?Of course, if such elements and causes are considered independententitiesincontrasttoHiswill—thensuchaviewisinoppositiontothespiritoftawakkul.Themainpoint is thatself-assurance, takingadvantageofAllah’s (awj)blessings,utilizingone’scapabilities,andhopefulnessarenotincontrasttotawakkul.TheProphetofIslam(ص),thecrownofthosewhorelyonGod, never failed to seize anyopportunity, plan, or positive tactic, nor did he neglect anynaturalelement,andheusedtowarnthebelievers,“Youcan…Youaresuperior.”Whyshouldwenotconsider “You are superior” as the rightful interpretation and the true scheme for the conformityoftawakkulandself-confidence.Thesecondinterpretationofself-confidenceisincontradictionwithtawakkulbecauserelyingon

otherpeople is indiametricalopposition torelyingonGod.That is, livingasa liabilityforothersand being dependent on themmeans a lack of independence. For relying onGod frees the humanbeing from dependence (which is the cause of human disgrace and bondage) and bestows on himfreedomandself-confidence.TheProphetofIslam(ص)hasbeennarratedashavingsaid,“Iinquiredfrom theMessenger ofRevelation, Jibra`il ,(ع) ‘What is tawakkul?’ He said, ‘Being aware that acreaturecanneitherharmnorprovidenorblock[others’sustenance]frombeingprovided;thatyoutakeyoureyesoffofthepossessionofotherpeople.WhenaservantofAllahhasthustransformedhimself,hewillactonlyforAllahandwillhavehopeonly inHim.This is the truthanddefinitionoftawakkul.’”[160]Notes:[154]Tuhafal-’Uqul,pg.483:هرش نمأت الف هسفن هیلع تناه نم .

[155]Musnadal-Shahab,vol.1,pg.378[156]Ghuraral-Hikam,vol.5,pg.161

هتناخ هسفن قثو نم .[157]Biharal-Anwar,vol.66,pg.79[158]AyatullahKhomeini,FortyHadith,undertheexplanationofthethirdhadith[159]AyatullahNasirMakarimShirazi,PayamQur`an,vol.3,pg.274[160]Ma’anial-Akhbar,pg.261:

اذإف ، قلخلا نم سأیلا لامعتساو ، عنمی الو يطعی الو عفنی الو رضی ال قولخملا نأب ملعلا : لاقف ؟ لجو زع هللا ىلع لكوتلا امو : تلقفلكوتلا وه اذهف هللا ىوس دحأ يف عمطی ملو هللا ىوس فخی ملو جری ملو هللا ىوس دحأل لمعی مل كلذك دبعلا ناك .

17ChapterAttainingPerfection

Question:Howcanperfectionbeattained?

BriefAnswer

Thistopicneedstobediscussedinthreeparts.

1.DefinitionofKamal(Perfection)andHowItDiffersfromTamam(Completion)andProgress

Completion applies when speaking about the parts of a thing, as in the case where a thing is

composedofseveralpartsandall thepartsareput together, it issaid that that thingiscomplete. Inotherwords,completionpertainstothepartsthatarenecessarytobringsomethingintoexistence.Butperfectionpertainstothelevelsandstagesofsomething.Whensomethingreachescompletion,therestillmightbemoreperfectstatesforit.Thusathingcouldbecompletebutnotperfect.Also,thetermprogresscouldapplytoamovementthatismerelyhorizontal.However,elevationisembeddedinthemeaningofperfection.For,perfectionismeaningfulonlyinthecontextofanascendingandverticalmovement.Hence,itispossibletoachieveprogresswithoutattainingtoperfection.

2.HumanPerfectionfromthePointofViewofIslama.Perfectionisinvisionandacquisition.OnemustfullycomprehendtheDivinesciencesandact

accordingly.b. Perfection is dependent on sensing, for the human being is compelled to actionwhen feeling

threatenedandrealizingone’sownimperfection.

3.DifferentViewsonPerfection

a.IdeologyofPowerAccording to this ideology, the perfect human being is synonymous with the powerful human

being. The more powerful one is, the higher the level of perfection he has attained to. Even ifknowledgeisofvalue,itisduetothefactthatitenablesthehumanbeingtostrengthenhimselfandtosubjugatethesurroundingenvironment.Thisviewhastwoproblems.First,knowledgeinthisideologyhasnointrinsicvalueandsanctity.It

is power alone that is considered perfection. Second, not only is knowledge not perfection and ameanstotranscendence,itservesasgroundsforwarandtheexploitationoftheweak.FromthepointofviewofIslam,powerisnotintrinsicallynegative.Thereareinstanceswhereit

hasbeenpromoted,butwiththeconditionthatitbeemployedinthewayofadvocatingmoralvaluesandsocialreformation.

b.TheViewofthePhilosophersFromtheperspectiveofthephilosophers,perfectioncanbesoughtintwothings:wisdom(whichis

thecomprehensionoftheuniversaltruthsofthecosmos)andjustice(whichisthetemperingofthe

instinctsandthehumanfacultiesbytheintellect,orinotherwords,theintellectdominatingthehumanfaculties)Islamalsoconsiderswisdomavirtue.TheQur`an refers towisdomas“abundantgood” (2:269)

andrecognizesitasameansofperfection.JusticeisalsoemphasizedbyIslam.However,inIslamtheintellect’sdominationover the sensualandpsychic faculties isconsideredeffectiveonlywhen it isreinforcedbyRevelation.

c.TheMysticIdeologyMysticsareoftheopinionthatrealityisnondual.RealityisGodandallelseistheradianceofHis

existence.Thus,thehumanbeingattainstoperfectionwhenhecomestoviewonlyHimandnothingelse,whenhereachesannihilationintheTruth.ThecloseroneascendstotheTruth,themoreperfecthebecomes.Andthepathofthisjourneyistheheart,andonemustcombatone’segoandovercomeitandbelittleitsoastoeraseanytraceofegoism.AlthoughIslamapprovesofthepathoftheheartandvision, italsosupports theintellectandhas

referred to the latter as the “inward prophet”. In contrast to mysticism, both the personal and thesocialaspectsoflifehavebeenrecognized,andsotheperfecthumanbeingishewhoperfectshimselfinbothaspects.Anotherdefectofthemysticalperspectiveisthatitunderminesself-esteemandself-worthtotheextentofdemeaningtheindividual.Islamdoesnotallowsuchexcessiveself-humiliation.FromtheviewpointofIslam,atthesametimethatthebelievermustcombathisegoandtameit,hemustavoidignobleandunbecomingacts.

DetailedAnswer

DefinitionofPerfection

First,wemustdefineperfection.Tamam (completion) iscontrastedwithnaqs (deficiency)andso

iskamal(perfection).IntheNobleQur`anweread:TodayIhaveperfectedyourreligionforyou,andIhavecompletedMyblessinguponyou[161].That is, the Qur`an considers tamam and kamal different in meaning: it employs tamam in the

contextofdeficiencyinblessingandkamalinthecontextofdeficiencyinreligion.At this point it is necessary to explain how kamal(perfection) differs in meaning

fromtamam(completion)andpishraft(progress).Ifanobjectiscomposedofseveralparts,suchasabuilding,untilall thepartsareput together, it issaidthat theobject isdeficientandincompleteandwhen all the parts have been assembled, it is said that the object is complete.However, perfectionappliestolevelsandstages.Forinstance,anewbornchild,althoughhealthyandcompletewithallthenatural parts and organs, is in one respect deficient and must pass through the various levels ofperfectionbymeansoftrainingandeducationinordertoattaintoperfection.Inotherwords, tamam isusedwhereall thenecessaryparts forcomposingawholearepresent,

otherwisethatwholeisdeficientinitsessence.Ontheotherhand,kamalisusedwhenanobjecthasreachedcompletionbuthasthecapacitytoimproveandacquirehigherdegrees.Thus,anobjectcouldbecompletebutnotperfect.Butastothedifferenceofkamal(perfection)frompishraft(progress),itcanbesaidthattheideaof

elevationisembeddedinthemeaningofperfection.Perfectionisamovementbutaverticalone,fromlower degrees to higher and loftier degrees, unlike progresswhich can also apply to a horizontalmovement.Forinstance,ifanarmyisatwarandisconqueringenemyterritoryandmovingahead,itis said that the army is progressing, not perfecting. Therefore, social perfection denotes humanelevation in the social context not merely progress, for there are many changes that might beconsidered as progress for the human being or the society but might not necessarily indicateperfectionorelevation.

HumanPerfectionfromthePointofViewofIslam

1.PerfectionDependentonVisionandAcquisitionOnemustendeavourtofullyunderstandtheDivinesciencesandconducthimselfaccordingly.That

is,hemustputhisknowledge intoaction. Justasvirtuesare interrelatedwithperfectandcompleteactsofworship,vicesareinterrelatedwithdeficientandineffectiveactsofworship.

2.PerfectionContingentonSensingDangerHe who knows that something dangerous is threatening him and might result in his being left

hungry and thirsty in themiddle of nowherewill embark on solving the dangerous situation. Thepersonwhoconstantlyremindshimselfofthehardshipsofthehereafterandthechastisementofhell,realizing thedanger,will struggle toattain toperfectionandavoidalldeficiencies.Forunlessonefeelsthedeficiencyandinsufficiencyofhisstate,hewillnotadvancetowardperfection.Bythesametoken, deficiency and backwardness are the results of ignorance and the complacent and self-deceivingnotionsofbeingperfect.But in what does human perfection lie?What is the path to attaining to perfection? There are

divergentviewsregardingthisquestion.WewilllimitourselvestothreeviewsinadditiontoIslam’sassessmentofeachofthem.TheIdeologyofPowerAccording to thisview, theperfecthuman is thestronghuman.Thestronger thehumanbeing is

andthemorefirmlyhecontrolshissurroundings,thecloserheistoperfection.Darwin’stheoryofevolution—known as “competition to survive”—is based on this notion. For the exponents of thisview,knowledgeisvaluableonlyinsofarasitenablesthehumanbeingtostrengthenhisgriponhisenvironment,thustheyexploitknowledgeforthesakeofpower.Intheirview,truthandjusticehavenorealityormeaningotherthanpower.Twocriticismscometomindregardingthisviewpoint.First,knowledgeenjoysnosacredplacein

this ideology, rather it is only a means for acquiring power, and it is power alone that can beconsidered perfection for the human being. Second, not only is knowledge not conducive toperfectionormoralelevation,itpreparesthegroundsforconflict.Itservesasatoolinthehandsoftheaggressorsandoppressors.Therefore,humanitydoesnotadvancebyemployingknowledgeasitshould,fortheimperialistpowersutilizeittoexploittheweakernations.Islamadvocatestheuseofpower,butthesortofpowerthatisinharmonywithloftyhumanvalues,

withcompassionandkindness.TherearenumerousversesintheQur`anthatencouragetheMuslimcommunitytostrengthenitself,butthepowerintendedinsuchversesisthatwhichwouldbeutilizedin thewayof fightingoppressionanddefending the rightsof theoppressed, thesortofpower thatwouldpavethewayforupholdingjusticeandmoralvalues.

Philosophers’PerspectiveonHumanPerfection.According to philosophers, human perfection lies in two things. The first is wisdom, which is

comprehendingtherealityofthingsastheyareinthemselvesandthegeneralorderofthecosmos.Tocorroboratethispoint,theycitethefollowingverse,He gives wisdom to whomever He wishes, and he who is given wisdom, is certainly given an

abundantgood[162].ThustheyconsiderwisdomaDivinegiftandameanstoperfection.Thesecondtruthwhichconstitutesperfectionintheviewofthephilosophersisjustice.Bythatthey

intendmoraljustice, i.e.,creatingabalanceamongthehumaninstinctsandfaculties,bringingthemunderthesupervisionoftheintellect.

FromtheIslamicpointofviewwisdomisalsoseenasameanstoperfectionand,aswasexplained,

more than just beingbeneficial to humanity,wisdom is a good in itself;meaning that it shouldbesoughtasanendinitselfandnotasameansforsomethingelse.Moreover,justiceisalsosomethingwhichIslamunderscores. Italsostresses the importanceofbalancing thefacultiesand instinctsandthe intellect’smanagementof them.However, Islamdoesnotconsider this sufficient.According toIslam, the intellectmust be complementedby faith, for reason alone is not potent enough. It is theintellectmonitoredbyRevelationandfaiththatisdesirableintheIslamiccontext.Mystics’PerspectiveonHumanPerfectionMysticsareoftheopinionthatrealityisnondual,i.e.,God.AllelseisHisradianceandaformof

thereality.WhateverseemstoberealassuchisduetoHim.Thehumanbeingcanreachperfectiononly after realizing the truth and attaining to it, to which they refer as “attaining to the Truth,”indicating annihilation in theTruth.Hemust be comprehendedbefore anything else, evenprior tocomprehending oneself. Although the unity expounded by the ystics should not be understood asindicating incarnationorGodbecoming identicalwith thecreation.Rather,what ismeant is to seeHimalongsideeverything,withineverything,andpriortoeverything.Andifthehumanbeingfailstoattaintothetruth,heisimperfectandveiledfromthetruth.Thepathleadingtothetruthisthatoftheheart,notreason,syllogism,norphilosophy:Syllogistshavelegsofwood,Butlegsofwoodaredangerouslyunsteady.Themountforthisjourneyisloveandintimacy.Andtheegomustbeexterminatedinthisway.In themysticalworldview, some issues have been disparagedwithwhich Islamdisagrees. Islam

approves of love and spiritualwayfaring but at the same time supports the intellect, calling it the“inwardprophet”andcountingitasoneof theDivineblessings.Inmysticismesotericismhasbeenoveremphasized,thusunderminingtheoutwardaspectsofspiritualityandemphasizingseclusionandwithdrawal from social life. Islam on the other hand, while stressing the importance of personalaspects,spiritualpurification,andspiritualretreatinGod,encouragesthesocialaspectsaswell.Islamadvocatesworshipbutalongwithinvolvementinthesociety,hailingthosewhoareworshippersbynightandwarriorsbyday.AccordingtoIslam,theUniversalManishewhoisamanofworship,ofkneelingandprostration

before the Lord, but also one who is dutiful vis-à-vis his social responsibilities—i.e., socialreformationandenjoininggoodandforbiddingevil.[163]Inthemysticalworldview,attainingtotheTruthandUnveilingandliberationfromegoismrequirestheannihilationoftheego,belittlingittotheveryextremewithoutbeingdisturbedbysuchpractices.Ratheroneshouldconsiderthemasthewaytoperfection.Islam,however,doesnotapproveofsuchmeasures.For,itviewsthebelieverwithrespect and commandshim todefendhis dignity. Islamencourages combatingone’s ego and self-esteemconcurrently.Thatis,itapprovesofcombatingone’segosolongasitdoesnotleadtobeingdisgracedandbelittled.ThevalueofthebelieverisveryhighintheIslamicvaluesystem,somuchsothatithasbeenconsideredequaltothatoftheKaaba.

Notes:[161]Suratal-Ma`idah(5),Verse3:} يتمعن مكیلع تممتأ و مكنید مكل تلمكأ مویلا …{

[162]Suratal-Baqarah(2),verse269:} بابلألا اولوأ الإ ركذی امو اریثك اریخ يتوأ دقف ةمكحلا تؤی نمو ءآشی نم ةمكحلا يتؤی {

[163]ThesetraitscanbefoundintheNobleQur`an:Suratal-Tawbah(9),verse112andSuratal-Fath(49),veresse29aretwoexamples.

18ChapterTheAngelsandfree-will

Question:WeknowthatsomeangelsdonothingbutworshipAllah(awj).Isthisworshipoftheirs

performedoftheirownfreewill?Ifnot,doesAllah(awj)haveneedofsuchworship?

BriefAnswer

No benefit from any creature’s worship—whether it has freewill or not—reaches Allah (awj).

Rather worship that is offered out of freewill is the cause for the spiritual advancement of theworshipper.However,forcreaturesthatworshipAllah(awj)withoutfreewill,suchastheangels,theirworshipissimplyanintrinsicpartoftheirexistence.TheirsubserviencetoAllah(awj)stemsfromtheirperceptionofHisgreatness,anddoesnotbenefitAllah(awj)intheleast.

DetailedAnswer

Angels are supernatural beings. We can only know of their existence by way of revelation or

throughindividualsupernaturalexperience.Angelsareimmaterialandcanthereforenotbedescribedquantitatively or qualitatively. However, they can appear in human form. The Qur`an speaks ofMariam’sIencounterwiththeNobleSpiritwhenshesawitinhumanform.[164]ItalsotellsusoftheangelswhovisitedIbrahim(ع)andLut (ع) in theformofmen.[165]Additionally, it isnarrated thatJibra`il would appear before the Prophet Muhammad (ص) in the form of Dahyah al-Kalbi, theProphet’smilk-brother.We know that angels are limited beings that vary from individual to individual. Some are

consignedwith the responsibility ofmeting out punishment in thisworld, some in Purgatory (al-Barzakh),andsomeintheHereafter.Someareentrustedwiththetaskofwritingthedeedsofmen,andsomewritethedecreesofAllah(awj).Somemanagetheday-to-dayaffairsofthecosmos,andsomearemessengerswhocarrydivinerevelation.Someinspiretheheartsofmenandsomeareprotectorsandhelpersofthebelievers.Somehavehigherrankandgiveorderstoothers.Someareresponsiblefor sustenance, some for rain, and some take the souls of peoplewhen theydie. In the samevein,someangelsareperpetuallyinastateofprostration,somecontinuallybow,andsomeforeverglorifyAllah(awj).SomeeternallycircumambulatetheKa’bahandpaytributetothegravesoftheFriendsofAllah(awj).Someseekforgivenessandintercessionforthebelievers.Otherscursethedisbelievers,pagans, hypocrites and staunch opponents of the Prophet’s household. In all cases, each angel isassignedaspecific task.Heneitherhaspower toperformmore thanwhathehasbeencommandednortofallshortofhistask.Theessenceofworship(‘ibadah)istodisplayservitude(‘ubudiyyah)toone’smaster.One’sdisplay

of servitude is directly proportional to his perception of Allah’s (awj) greatness. Such a display,therefore,isanindicationofthespiritualperfectionofthecreature,notadeficiencyintheCreator.Itisnotnecessarythatanybenefitfromacreature’sworshipreachAllah(awj)inorderforAllah(awj)tobeabletosaythatHispurposeincreatingmanandjinnwasthattheyworshiphim.Rather,thefactthat theircreationisanawesomedisplayofAllah’s(awj) infinitepowerandendlessbeneficenceisenough.If a creature has freewill, his worship will result in a purification of his soul and his gradual

advancementthroughtheranksofservitude.Therefore,thebenefitofhisworshipreturnstohimselfnot toAllah(awj) insuchawaythatwerehenot toworshipAllah(awj),hewouldnotharmAllah(awj)intheleast.Rather,ifhefailstoworshipAllah(awj),itishimselfwillbeharmed!Apparently, some of the angels also questionedwhetherAllah (awj) needsworship done out of

freewill.WhenAllah(awj)informedthemthatthatHewouldcreatearegentonearth,theysaid,“We already sing your praises. Why would you create someone on earth who will cause

corruptionandspillblood?”SoAllahbestowedonAdamHisspecialknowledge—aknowledgethatthe angelswere incapable of learning.The angels proclaimed, “Wepossessno knowledge exceptthatwhichyouhavetaughtus.”TheytherebyconcededtheirowninferioritytoAdam(ع)andfelldowninprostrationbeforehim.[166]

Itisobviousthattheworshipthatissuesfromfreewillismorevaluablethanworshiptowhichone

iscompelled.Theformeristheactualizationofone’spotentialwhilethelatterissimplyaresultofone’sstagnantandconstantpresentstateinwhichthereisnoroomforfuturedevelopmentandfromwhichtheslightestslipmeansafalltoperdition.Imam‘Alib.AbiTalib(ع)describestheangelsinthefollowingway:“Youhavecreatedtheangels

and placed them in the heavens. They do not feel fatigue nor are they oblivious nor do they sin.AmongallYourcreatures,theyknowthemostaboutYou,aremostfearfulofYou,arethenearesttoYou,andthemostobedient…Theirintellectdoesnoterr.Theirbodiesdonottire.Neitherdidtheyissuefromloinsnorweretheyconcealedbywombs.Theywerenotcreatedfromfilthysemen.Youcreated theminaspecialwayandplaced themin theheavens.Through theirnearness toYou isanhonour for them. With Your revelation You entrusted them. From sickness and tribulations Youprotected them.FromsinYoupurified them. IfYouhadnot empowered them, theywouldhavenopower. IfYou had notmade them constant, theywould have no constancy. If itwere not forYourmercy,theywouldnotobeyYou.AndifitwerenotforYou,theywouldnotexist.However, despite their station,obedience,nearness toYou, andunwaveringattention toYouand

Your commands, if You were to reveal a glimmer of Your reality—a reality that You have kepthiddenfromthem,theiractionswouldseeminsignificant,theywouldbeashamedofthemselves,andtheywouldknowthattheyhavenotworshippedYouasYoudeservetobeworshipped.GlorifiedareYouwhoaretheCreator,theObjectofWorship,andtheOnewhotestshisservants.”[167]AreflectionofImam‘Alib.AbiTalib’s(ع)wordsmakethreeissuesclear:1.Thesecretbehindtheirworship:Theangels’worshipofAllah(awj)isanaturalconsequenceof

their experiential knowledge ofAllah (awj).However, because their existential capacity is limited,theirknowledgeofAllah(awj)isalsolimited.2.ThesecretbehindtheaforementionedobjectionoftheangelswhenAdam(ع)wascreated:The

rootofthisobjectionwastheirlimitedknowledge.3.The secret behind their admission and prostration beforeAdam When:(ع) it became clear to

themthattheywereincapableofunderstandingthereasonsbehindAllah’s(awj)actions,theyadmittedtothisshortcomingandprostratedbeforeAdam.Torecap,becausethefreewillofangelsisnotlikethatofman,theirworshipdoesnothingtoraise

theirstation.However, if theywere toabandontheirworship, theywouldfall.Theirworshipstemsfrom their knowledge ofAllah’s (awj) greatness on one hand and their own insignificance on theother.NobenefitfromtheirworshipreachesAllah(awj).RathertheirworshipisamanifestationofAllah’s(awj)omnipotence.

Notes:[164]SuratMaryam(19),Verses16-19:} تلاق . ایوس ارشب اهل لثمتف انحور اهیلإ انلسرأف اباجح مهنود نم تذختاف . ایقرش اناكم اهلهأ نم تذبتنا ذإ میرم باتكلا يف ركذاوایكز امالغ كل بهأل كبر لوسر انأ امنإ لاق . ایقت تنك نإ كنم نمحرلاب ذوعأ ينإ {

[165]SuratHud(11),Verses69-81:} سجوأو مهركن هیلإ لصت ال مهیدیأ ىأر املف . ذینح لجعب ءاج نأ ثبل امف مالس لاق امالس اولاق ىرشبلاب میهاربإ انلسر تءاج دقلودلأأ اتلیو ای تلاق . بوقعی قاحسإ ءارو نمو قاحسإب اهانرشبف تكحضف ةمئاق هتأرماو . طول موق ىلإ انلسرأ انإ فخت ال اولاق ةفیخ مهنماملف . دیجم دیمح هنإ تیبلا لهأ مكیلع هتاكربو هللا ةمحر هللا رمأ نم نیبجعتأ اولاق . بیجع ءيشل اذه نإ اخیش يلعب اذهو زوجع انأورمأ ءاج دق هنإ اذه نع ضرعأ میهاربإ ای . بینم هاوأ میلحل میهاربإ نإ . طول موق يف انلداجی ىرشبلا هتءاجو عورلا میهاربإ نع بهذ

نوعرهی هموق هءاجو . بیصع موی اذه لاقو اعرذ مهب قاضو مهب ءيس اطول انلسر تءاج املو . دودرم ریغ باذع مهیتآ مهنإو كبر. دیشر لجر مكنم سیلأ يفیض يف ينوزخت الو هللا اوقتاف مكل رهطأ نه يتانب ءالؤه موق ای لاق تائیسلا نولمعی اوناك لبق نمو هیلإنل كبر لسر انإ طول ای اولاق . دیدش نكر ىلإ يوآ وأ ةوق مكب يل نأ ول لاق . دیرن ام ملعتل كنإو قح نم كتانب يف انل ام تملع دقل اولاقبیرقب حبصلا سیلأ حبصلا مهدعوم نإ مهباصأ ام اهبیصم هنإ كتأرما الإ دحأ مكنم تفتلی الو لیللا نم عطقب كلهأب رسأف كیلإ اولصی {

[166]Suratal-Baqarah(2),Verses30-33:} كل سدقنو كدمحب حبسن نحنو ءامدلا كفسیو اهیف دسفی نم اهیف لعجتأ اولاق ةفیلخ ضرألا يف لعاج ينإ ةكئالملل كبر لاق ذإوكناحبس اولاق . نیقداص متنك نإ ءالؤه ءامسأب ينوئبنأ لاقف ةكئالملا ىلع مهضرع مث اهلك ءامسألا مدآ ملعو . نوملعت ال ام ملعأ ينإ لاقتاومسلا بیغ ملعأ ينإ مكل لقأ ملأ لاق مهئامسأب مهأبنأ املف مهئامسأب مهئبنأ مدآ ای لاق . میكحلا میلعلا تنأ كنإ انتملع ام الإ انل ملع النومتكت متنك امو نودبت ام ملعأو ضرألاو {

[167]Tafsiral-Qummi,vol.2,pg.207:مهیف الو ةلفغ مهدنع الو ةرتف مهیف سیلف كتاومس مهتنكسأو مهتقلخ ةكئالملاو : ةکئالملا ةقلخ يف ع) ) نینمؤملا ریمأ لاق و

ةرتف الو لوقعلا وهس الو نویعلا مون مهاشغی ،ال كتعاطب مهلمعأو كیلإ كقلخ برقأو ، كنم كقلخ فوخأو ، كب كقلخ ملعأ مه ، ةیصعمكراوجب مهتمركأو كتاوامس مهتنكسأف اءاشنإ مهتأشنأ ، نیهم ءآم نم مهقلخت ملو ماحرألا مهمضتت ملو بالصألا اونكسی مل ، نادبألا

مل كتمحر الولو اوتبثی مل كتیبثت الولو اووقی مل كتوق الولو بونذلا نم مهترهطو تایلبلا مهتیقوو تافآلا مهتبنجو كیحو ىلع مهتنمتئاويفخ ام اونیاع ول كرمأ نع مهتلفغ ةلقو كدنع مهتلزنمو كایإ مهتیعوطو كنم مهتناكم ىلع مهنإ امأ ، اونوكی مل تنأ الولو اوعیطیدنع كءالب نسحأ ام ادوبعمو اقلاخ كناحبس كتدابع قح كودبعی مل مهنأ اوملعلو مهسفنأ ىلع اورزألو مهلامعأ اورقتحال كنم مهنعكقلخ .

19ChapterSatan’sInfluence

Question:HowdoesSataninfluenceourthoughts?

BriefAnswer

BeforewecaninvestigatetheinfluenceofSatanonourthoughts,wemustgainanunderstandingof

whoSatanis.Lexicographersdifferover the linguistic rootof thewordshaytan (satan).The strongestopinion

states that it comes from “shatana” meaning “to be far.” As it is known, shaytanin ‘Arabic, is acommonnoun,andcanthereforebeappliedtoanyofanumberofbeings.However,thearchetypicalsatan—theleaderofthemall—isknowninArabicasIblis.[168]Satanisamemberof theclassofbeingscalled jinn.Likeall jinn,hecantransformhimself into

variousforms,sometimesappearingasaman,sometimesasananimal.Theonlylimitationplacedonhim is that he cannot manifest himself as a prophet or Imam. It is mainly through thesetransformationsthatSatanmisguidespeople.Atwatershedmomentsinaperson’slife,heappearsasawell-wishingadvisorandlaysthegroundworkforhisdestruction.Salmanal-Farisinarrates that Imam‘Ali (ع) said, “Theoldmanwhowas the first topledgehis

allegiance to Abu Bakr and whose forehead was calloused from extensive prostrations, was theaccursedSatan.”However,Satandoesnotalwaysemploythismethod.Heexistsinanintermediatestatebetweenthe

materialandtheimmaterialrealms.Forthisreason,hecannotdirectlyaffecttheimmaterialspiritofthehumanbeing.Rather,heinfiltratesaperson’sthoughtsbymeansofoneaspectofthehumansoulcalledal-nafs al-ammarah (the lower soul). This is the animalistic aspect of the soul, that can betransformed intoal-nafs al-mutma’innah (the higher soul) through training and enhancement. It isthroughtemptationandbyshowingthelowersoulmanifestationsofwhatitdesiresthatSatanpavesthewaytomisguideman.Forthisreason,Satanisonlyapartofthecauseofhumanmisguidance.Thesemanifestationstakeondifferentforms,yettheyallconformtowhatthelowersouldesires:1. The beautification of ugly deeds: Bymaking ugly actions appear beautiful, Satan effectively

strips the otherwise inherent ugliness of sin andmitigates the societal taboo associatedwith sin insuchawaythatmaneasilyfallsintothetrapofsin.Thisphenomenoncanbewitnessedinapersonwhorationalizeshiswrongactions.2.Falsepromises:Throughfalsepromisesandunattainablehopes,Satanrendersmanheedlessof

the Hereafter, death, and even Allah (awj). Such a person becomes a slave to his desires and ispreparedtogotoanylengthstoattaintheattainable,evenifitmeanssinningagainstAllah(awj).3.Fear:Satanscaresmanwith thoughtsof the future,compellinghim toaccumulatewealth, flee

fromjihad,aidtheunjust,etc.

DetailedAnswer

To properly understand the answer to this question, wemust first gain an understanding of the

natureofSatan.Lexicographersdifferoverthelinguisticrootoftheword“satan.”Thestrongestopinionstatesthat

itcomesfrom“shatana”meaning“tobefar.”ItisforthisreasonthatanyonethatdistancesmanfromhisLordiscalleda“satan.”Many exegetes of the Qur`an believe that a “satan” is any mischievous being that has been

misguided. According to this opinion, “satan” is a common noun that can be applied to any of anumberofmembers,whetherjinnorhuman.However,IblisisapropernamefortheparticularsatanwhorefusedtoprostratebeforeAdam.[169]The Qur`an explicitly states that Satan is a jinn[170] and is made of fire. The jinn are in an

intermediatestatebetweenphysicalandimmaterialandcanmanifest themselvesasvariousphysicalbeings.Humanbeings,ontheotherhand,arecomposedofabodyandsoul.Man’ssoulinturnhastwoaspects.OneaspectisGodlyinnature.Itisalternativelycalledthespirit(al-ruh)andthehighersoul (al-nafs al-mutma’innah). The other aspect of the human soul is animalistic in nature and iscalledthelowersoul(al-nafsal-ammarah).Togaincontroloverman,Satanmustaccessthislowersoul.Beingimmaterialhimself,hecannotestablishdirectcontactwithman’sphysicalbody.Itisthisconnection between Satan and the lower soul of man that is called a “whispered temptation” (al-waswas) inQur`anicterminology.Therefore,Satanisonlyapartofthecauseandcannotmisguidemanbyhimself.Ratherheinvitesmantothatwhichhislowersouldesires.MancanthenchoosetofollowSatan’stemptationsor thelawsofAllah(awj)andthestandardsofhis intellect.It isfor thisreasonthatAllah(awj)admonishesmaninthefollowingway:“DonotfollowinSatan’sfootsteps,forheisyourmanifestenemy.”[171]How exactly does Satan incite a person’s irrational desires to push him towards sin? We will

enumerateseveralofthetechniquesthatSatanemploysforthispurpose:1.Asstatedearlier,Satan,beingajinn,isabletomanifesthimselfindifferentphysicalforms.At

various critical points, he presents himself as a well-wishing advisor for the express purpose ofmisguidingpeople.Thereisamplementionofsuchinstancesinhistory,andit isevenpossiblethatsuchinstanceshavepresentedthemselvesinourownlives.Forexample,itisnarratedfromSalmanal-FarisiconcerningtheincidentofSaqifah:Imam‘Alib.

AbiTalib(ع)asked,“Doyouknowthemanwhoascendedthepulpitandprecededeveryoneelseinpledging his allegiance toAbuBakr?” I said, “No. But I saw that hewas an oldmanwho leanedheavilyonhiscane,andIsawthatonhisforeheadwasalargecallousthatwastheresultoflengthyprostrations.Hewasthefirsttoascendthepulpit.Heexpressedwithtearsrunningdownhischeeks,‘PraisebetotheAllahthatdidnottakemylifesothatIcouldseeyouhere.ExtendyourhandthatImaypledgeallegiancetoyou.’Heextendedhishandandpledgedallegiance,thenhecamedownfromthe pulpit and left themasjid.” Imam ‘Ali b.AbiTalib (ع) asked, “Salman, do you knowwho that

was?”Isaid,“No,butheupsetme.ItseemedasthoughhespokefacetiouslyoftheProphet’sdeath.”Imam‘Alib.AbiTalib(ع)said,“ThatwasSatan—mayAllahcursehim.”[172]2.Thebeautificationofuglydeeds:Satanmakesuglydeedsseembeautifulsothatpeoplebeginto

gravitatetowardthem.ThisphenomenonisreferredtointheQur`anas“theconfoundingoftruthandfalsehood.”[173]Beautifyinguglydeedsisarelativelyeasytaskthatconformstobasehumandesires.Itisforthisreasonthatthefollowingversewasrevealed:“Satan made their actions seem beautiful to them, and then diverted them from Allah’s

path.”[174]3.Falsepromises:Bymakingfalsepromisesandencouragingone’sfarfetchedhopes,Satankeeps

aperson’smindengagedinthoughtsthatarefarfromreality.Asaresult,thepersonremainsheedlessofAllah(awj).Thefollowingversementionsthisphenomenon:“Satanpromisesthemandcompelsthemtoentertainfarfetchedhopes.”[175]4. Fear: Another of Satan’s tricks is to frighten people about the future. Such fear results in

hopelessness,cynicisminAllah(awj),alackoftrustinAllah(awj),andfinallycompleteabstentionfromanybenevolent actions.For instance,Satan frightenspeopleofpoverty to suchanextent thattheyaredriventomiserliness,astheQuranstates:“Satanthreatensyouwithpovertyandenjoinsyoutowardsin.”176]Notes:[168]IbliswillbedenotedasSatanwithacapital‘s.’Whensatanasacommonnounisintended,it

willbespelledwithalowercase‘s.’[169]Suratal-Baqarah(2),Verse34:} نیرفاكلا نم ناكو ربكت ـ ساو ـى بأ سیلبإ الإ اودجسف مدآل اودجسا ةكئالملل ان ــ لق ذإو {

[170]Suratal-Kahf(18),Verse50:} هبر رمأ نع قسفف نجلا نم ناك سیلبإ الإ اودجسف مدآل اودجسا ةكئالملل ان ـ لق ذإو …{

[171]Suratal-Baqarah(2),Verse208:}… نیبم ودع مكل هنإ ناطیشلا تاوطخ اوعبتت الو {

[172]al-Kafi,vol.8,pp.343-344:نیح ةدعاس ينب ةلظ يف تیأر ينأ الإ يردأ ال : تلق ص)؟ ) هللا لوسر ربنم ىلع هعیاب نم لوأ نم يردت له ناملس ای يل لاقف

لوأ يردتأ نكل و اذه نع كلأسأ تسل لاق ملاس مث رمع مث حارجلا نب ةدیبع وبأ و دعس نب ریشب هعیاب نم لوأ ناك و راصنألا تمصخریمشتلا دیدش ةداجس هینیع نیب هاصع ىلع ائكوتم اریبك اخیش تیأر ينكل الو تلق ص) ) هللا لوسر ربنم ىلع دعص نیح هعیاب نم

مث هعیابف هدی طسبف كدی طسبا ناكملا اذه يف كتیأر ىتح ایندلا نم ينتمی مل يذلا هللا دمحلا لوقی و يكبی وه و دعص نم لوأ هیلإ دعصسیلبإ كاذ لاقف ص) ) يبنلا تومب تماش هنأك هتلاقم ينتءاس دقل الو تلق وه نم يردت له ع) ) يلع لاقف دجسملا نم جرخف لزن

هللا هنعل .[173]Suratal-Baqarah(2),Verse42:} نوملعت مت ـ نأو قحلا اومتكتو لطابلاب قحلا اوسبلت الو {

[174]Suratal-Nahl(16),Verse63:} میلأ باذع مهلو مویلا مهیلو وهف مهلامعأ ناطیشلا مهل نیزف كلبق نم ممأ ـى لإ انلسرأ دقل هللاات {

[175]Suratal-Nisa`(4),Verse120:} ارورغ الإ ناطیشلا مهدعی امو مهینمیو مهدعی {

[176]Suratal-Baqarah(2),Verse268:} میلع عساو هللاو الضفو هنم ةرفغم مكدعی هللاو ءاشحفلاب مكرمأیو رقفلا مكدعی ناطیشلا {

20ChapterPowerofSatanandJinn

Question:TowhatextentdoSatanandtheotherjinnhavepoweroverhumanbeings?

BriefAnswer

Thewords“satan”and“jinn”arerepeatedlymentionedintheQur`an.Thereisalsoachapterinthe

Qur`an named “al-Jinn”. “Satan” is a common noun that denotes any creature that ismischievous,misleading,anddelinquent,whether itbehumanornot.“Iblis” isapropernounand is the‘Arabicname of the particular satanwho deceivedAdam and Eve (ع) and even now lays in wait for anyopportunitytodeceivethesonsofAdam.Theword“jinn” isetymologicallyderived fromawordmeaning“tohide”or“tobehidden.” It

denotes a creature made of fire that possesses both a body and a soul. The jinn are held legallyaccountablebeforeAllah(awj)andcanchoosetobelieveordisbelieve.Some people’s understanding of the jinn is full of hyperbole and fantastic stories, while others

reject their existence all together—repudiating even true accounts of jinn.TheQur`an and ahadithdescribe jinn as powerful creatures. For example, in Surat al-Naml (27), Verse 39, the Qur`anrecountsthestoryofan‘ifrit(onekindofjinn)whoclaimedtobeabletobringthethroneofBilqisto Sulayman (ع) “quicker than you can stand up.” It should be noted that Sulayman (ع) did notrepudiate this jinn’sclaim, thus indicating thathe trulypossessed thepower.However,onemustbecarefulnottoexaggeratesuchinformationoutofproportion,therebyclaimingthatjinnhaveinfinitepower.Suchabeliefistantamounttoshirk(theattributionofpartnerstoAllah(awj)).Nocreature,nomatter how powerful, can act without Allah’s (awj) sanction. For this reason, Satan has power tomisguide only those people who have relinquished their belief in one Allah (awj) and havesurrenderedtothetemptationsofSatan.Accordingly,SatanhimselfadmitsthathehasnopoweroverAllah’s(awj)sincereservantswhenheswears,“IshallmisguidethemallexceptYoursincereservants.”[177]Satan’ssoleinfluenceovermanisbywayofwhisperingtemptations.Hecanneverstripmanofhis

freewill. Inphilosophical terms,Satan’snon-materiality isnotcomplete, thereforehecannotreachthe loftystation that thespiritof therighteousenjoys.Givinginto the temptationof thecarnalsoul(al-nafs al-’ammarah) opens the way for satanic influence thereby pullingman into Satan’s traps.Thesolerespitefromhisgraspistoturnone’sattentiontoAllah(awj)andseekhisprotection.Allah(awj)says,“You(Satan)havenopowerovermyservants.”[178]

DetailedAnswer

TheEtymologyofSatanandJinn

Webeginourdiscussionbyanalyzingthewords“satan”and“jinn,”andtheninvestigatethelimits

ofSatan’spower.“Satan”means“banished”or“mischievous”.Initssingularform,“satan”hasbeenused71timesin

theQur`anandinitspluralform,18times.BoththeQur`anandahadithindicatethatSatanisoneofthejinn.“Satan” is a common noun that denotes any creature that is mischievous, misleading, and

delinquent, whether it be human or not. “Iblis” is a proper noun and is the ‘Arabic name of theparticular satanwhodeceivedAdamandEve nowevenand(ع) lays inwait foranyopportunity todeceivethesonsofAdam.TheEtymologyofJinnTheword“jinn”hasbeenused22timesintheQur`an.“Jinn”isderivedfromaworddenoting“to

hide”or“tobehidden.”Jinnarecreatedfromfireorfromanamalgamoffire.InthelanguageoftheQur`an,jinnareconsciousbeingswithfreewillthatarehiddenfromhumanperceptionundernormalcircumstances. Like mankind, jinn are legally accountable to Allah (awj) and can choose tobelieveordisbelieve.TheywillberaisedontheDayofJudgment.MullaSadradescribesthejinninthefollowingterms:“Jinnhavesubstantialexistencebothinthis

corporealrealmandintheunseenorimaginalworld.Now,asfortheirexistenceinthisworld,itisasweexplainedbefore—thereisnosubstancethathasanytypeofsubtletyandcomposurewhatsoeverbutthatitcontainsaspiritandasoulwhichhasbeeninfusedintoitfromthesourceofPureActivity.Perhapsthereasonwhyjinncanmanifestandhidethemselvesatdifferenttimesliesinthesubtletyoftheir bodies. They can disperse the components of their bodies and then collate them.When theycollatetheirbodilycomponents,theycanbeseen.Andwhentheydispersethemselves,theybecomeinvisiblelikewatervapourwhichappearslikecloudswhencondensedanddisappearswhenheated.”Justlikehumanbeings,jinnpossessabodyandspiritandareconsciousandhavefreewill.Some

aremaleandothersfemale.TheyreproduceandarelegallyaccountabletoAllah(awj).Theyarebornandtheydie.Theycanchoosetobelieveordisbelieve.

TheRelationshipbetweenJinnandSatanTheArabicword“shaytan”conveystheadjectivalmeaning“mischievous.”Thetermhasbeenused

intheQur`aninthisverymeaning.However,itisalsousedalternativelyforIblisandforanybeingforwhommischiefhasbecomeadeep-rootedcharactertrait.InfacttheQur`anexplicitlystatesthata“satan”canbefromtheranksofjinnorman.

TheLimitsofSatan’sPower

Inthedualisticreligionofpre-IslamicIran,Ahrimanwasthoughttobethecreatorofallevil.Some

maythinkSatanintheQur`anisthecounterpartofAhrimanofancientIran.ThisisamistakenbeliefsinceSatanhadnoroletoplayincreationwhatsoever.Allah(awj)createdeverything,andnootherbeingbesidesAllah(awj)cancreateindependently.IntheQur`an,Allah(awj)derogatessuchbeliefswhenhesays,“TheymakethejinnpartnersofAllah(awj),whenHehascreatedthem,andtheycarvesonsand

daughtersforHimwithoutanyknowledge.”[179]Satanhaspower to incitemanwith tempting thoughts, to callhim towardevil, and tomakeevil

seembeautifultohim.Hehasnopowertoforceanyonetodoanything.Itistruethatbothangelsandjinnhavethepowertodescenduponpeople.Thedescentofangelsis

notlimitedtothemomentofdeath.Forexample,ifsomeonesays,“Allah”withfullattention,angelsdescend upon him. Jinn also have certain such powers. For instance, they can perform feats withincrediblespeed.Thoughtheirpowerofintellectisweak,theyareabletomoveheavyobjectswithgreatspeed.SomeversesoftheQur`anindicatethatjinn—likehumans—arephysicalbeings.InthestoryofSulayman(ع),onejinnclaimstobeabletobringBilqis’sthronetoSulayman’s(ع)

courtquickerthanhecanstandup.Thoughhedoesnotactuallyperformthisfeat,Sulayman(ع)doesnotrepudiatehisclaim,indicatingthathedidpossesssuchanability.Inotherverses,jinnareabletolistentotheQur`anbeingrecited(afeatrequiringthattheyhavethephysicalfacultyofhearing).

Satan’sInfluenceSatanlauncheshisassaultsonmankindfromeverydirection.AstheQur`ansays:“Ishallapproachthemheadonandfrombehindandfromtherightandfromtheleft.”[180]Satan’s exerts his influence onman’s thoughts.He launches his assaults fromvarious fronts, of

whichwementionafew:1.HetriestodetermanfromworshippingAllah(awj)accordingtotherequirementsofrevelation

bytemptinghimtoactaccordingtohisowndesires.2.Heinfluencesman’sabilitytothinkrationallysothatinsteadofreachingconclusionsbasedon

solidreasoning,heacceptsfallaciesthatonlyseemtoberational.3. He influences man’s ability to understand reality as it is. He skews man’s understanding or

convinceshimtorejectthepossibilityofunderstandingsuchreality.Inthisway,Satanfirstcorruptsone’sperceptionofreality,thenhisabilitytocomprehendreality,andfinallyhisactions.TheQur`anandahadith indicate thatSatanandhiscohortsonlyhave influenceoverpeoplewho

havesurrenderedtheirdevotiontoAllah(awj)andwho—inafitofheedlessness—havefallenintoastuporofself-conceit.Ofhisownadmission,hehasnoinfluenceoverAllah’s(awj)trueservants.

“IshallmisguidethemallexceptYoursincereservants.”[181]Inphilosophical terms,Satan’s immateriality isnotcomplete, thereforehecannot reach the lofty

stationthatthespiritsoftherighteousenjoy.However,thisdoesnotstophimfromtryingtomisleadsuchpeople.Peoplehaveinventedamyriadofmythsaboutjinnthatdonotmakelogicalsense.Ifhowever,we

strip away themyths, thebasic belief in their existence is totally logical. Inparticular,wehavenoreason tobelieve that livingbeingsare limited to those thingswecanperceive.Rather, theahadithindicatethatimperceptiblebeingsaremoreinnumberthanperceptibleones:“Allahcreatedthejinnoffivetypes:atypelikeairborneodoursandfragrances,asnake-liketype,atypelikescorpions,atypelikeinsectsoftheearth,andatypelikemankindwhowillhavetogiveaccountsandwillreceiveretribution.”[182]Ashistoryattests,itisinlargepartbecauseofthemythsthatpeoplehavecreatedaroundthejinn

thatmanyotherwise rational scholarshavecome todeny their existencealtogether. In reality, eachgrouphaslost thetruthbygoingtoextremes.Islamaffirmstheexistenceofthejinnbutrejects thefantastic tales surrounding them. It is for this reason that one chapter of the Qur`an specificallyaddressesthetopicofthejinn.It isessential to remember that in the Islamicworldview,all thatexists—whether theybeangels,

jinn,orhumanbeings, andwhether theyarematerialor immaterial—arecreationsofAllah (awj),andcanonlyactaccordingtoAllah’s(awj)will.Allah(awj)constantlyremindsusintheQur`anthatnocause,whethermaterialorimmaterial,canactindependently.Lifeanddeath,benefitandloss,areallsubservienttoHispower.Therefore,onemustalwaysrememberHimandtrustinHimandseeksanctuary inHim. It is by establishing such a relationshipwithAllah (awj) that one can inoculatehimselfagainstallharm.AstheQur`ansays,“NothingcanharmthemexceptbyAllah’sleave.”[183]Wearealsowarnedabouthumanbeingsandjinnwhoareevil(literally,whoare“satans”),asone

authorstates:“Neverinclinetowardsthem.SatanistheswornenemyofAllahandman.Hehastakenasolemnoathtomisguideyou.However,hispoweroveryouislimitedtowhisperedtemptationandhecan never negate your free will. The source of evil thoughts is in the human soul itself (al-nafsal-’ammarah).Thisaspectofthesoulis theAchilles’heelofthehumanbeingthroughwhichSatanacts.Allah(awj)hassaid,“Wecreatedmanandweknowthetemptationsofhissoul;weareclosertohimthanhisjugular

vein.[184]Healsosaid,“Indeedas forMy servants youdonothave anyauthority over them, except the perversewho

followyou.”[185]Notes:

[177]Suratal-Hijr(15),Verse39-40:} نیصلخملا مهنم كدابع الإ . نیعمجأ مهنیوغألو {

[178]Ibid.,Verse42:} ناطلس مهیلع كل سیل يدابع نإ …{

[179]Suratal-An’am(6),Verse100:} نوفصی امع ىلاعتو هناحبس ملع ریغب تانبو نینب هل اوقرخو مهقلخو نجلا ءاكرش هللا اولعجو {

[180]Suratal-A’raf(7),Verse17:} مهلئامش نعو مهنامیأ نعو مهفلخ نمو مهیدیأ نیب نم مهنیتأل مث …{

[181]Suratal-Hijr(15),Verses39-40:} نیصلخملا مهنم كدابع الإ . نیعمجأ مهنیوغألو {

[182]Biharal-Anwar,vol.60,pg.267:مدآ ينبك فنصو ، ضرألا تارشح فنصو ، براقع فنصو ، تایح فنصو ، ءاوهلا يف حیرلاك فنص : فانصأ ةسمخ نجلا هللا قلخباقعلاو باسحلا مهیلع .

[183]Suratal-Mujadalah(58),Verse10:}… هللا نذإب الإ ائیش مهراضب سیلو …{

[184]SuratQaf(50),Verse16:} دیرولا لبح نم هیلإ برقأ نحنو هسفن هب سوسوت ام ملعنو ناسنإلا انقلخ دقلو {

[185]Suratal-Hijr(15),Verse42:} نیواغلا نم كعبتا نم الإ ناطلس مهیلع كل سیل يدابع نإ {

21ChapterResurecction

Question:Pleasediscuss the issueof resurrection indetailboth froma rational andanaturalor

instinctiveperspective.Pleaserefertoimportantbooksregardingthistopic.

BriefAnswer

Theanswertothisquestionwillbeclarifiedbyexaminingthreephilosophicalperspectives—that

of Masha’(Peripatetic Philosophy), Ishraq (Illuminationist Philosophy), and Hikmat al-Muta’aliyah (Transcendental Philosophy), as well as the opinions of Kalam (Theology),and‘Irfan(Mysticism).Amongthetopicsdiscussedbyscholarsonthisissueincludetopicssuchasthepossibilityofresurrection,itsconcreteexistence,itsproof,andthecircumstancessurroundingtheoccurrenceofresurrectionofthebody,thesoul,orboth.Hencetheanswerwillbecomprisedofthefollowing:a.Theconceptofresurrection.b.Thepossibilityandactualoccurrenceofresurrection.c.Claimsanddescriptionspertainingtoresurrection.d.Proofofresurrection.a.Conceptssuchas:1.Returningtoone’soriginalabode.2.Deathafterlifeandlifeafterdeath.3.Existenceofaworldsimilartothisworldandthegatheringofallmankind.4.Returnofthesoultoitsoriginandsource.5.Transferofthesoulfromthisworldtothenext.6.Gatheringofindividualsoulswithinthecollectivethesoul.7.Resurrectionorrisingofpeoplefromtheirgraves.b.Firstly, thepossibilityofresurrectionanditsoccurrencemustbeproven.Itspossibilitycanbe

easilyunderstoodfromtheexistenceofthisworld.c.Manyscholarsandphilosophersbelieveintheresurrectionofthebodyandthesoul.However,

theydisagreeonthemannerinwhichthebodyisresurrected—whetheritisthematerialbodyofthisworld,ortheimaginalbodyofthepurgatory,orperhapstheparticularintellectualandmetaphysicalbodythatreturns.d.ThelogicalreasonsprovidedintheQur`anforresurrectionareasfollows:1.Theafterlifeisarequirementforthepurposefulnessofthisworld,theestablishmentofjustice,

andtheperfectionofhumanity.ThesameAllahwhocreatedmankindinthefirstplaceandWhowillsseedstogrowintheearthisalsoverymuchcapableofresurrectingmankind.2.Amongthelogicalreasonsforresurrectionistheexistenceineveryhumanofasingleunique

soulwhich is not affected by changes in the physical characteristics of the body. Perfection is notachievedduringtheperiodthesouliswiththebody.Itisreachedwhenresurrectionoccurs.Thedeathofthebodyisaconsequenceofthesoul’sattentiontothenextworldandisitshomecomingorreturnto its origin and eternal abode. The idea of creation necessitates thatmankind are transposed to abetterworld.Thereturnofthesoultoitsoriginisanecessityoftheconceptofresurrection.Thesoulhasgreaterdesiretowardsitsoriginthanitdoestoitsphysicalbodyanditsgreatestjoyistoseethetruth.ResurrectionisthemanifestationofsomeoftheblessednamesofAllahsuchastheReturner,theEnlivener,theGatherer,theCauseandetc.3.NaturalReasons:Allofthefundamentalprinciplesandsecondarypreceptsofreligion,including

resurrection,comenaturallytohumanbeings—beinginnateandinborntothesoul.Thedesiretobeeternal is natural andwill be realized through resurrection.The ultimate desire ofmankind is notmaterial pleasure. The fear of death andwhat’s associated to it is a clear indication of the naturaldesiretobeeternal.

DetailedAnswer

Theanswertothisquestionwillbeclarifiedbyexaminingthreephilosophicalperspectives—that

of Masha’(Peripatetic Philosophy), Ishraq (Illuminationist Philosophy), and Hikmat al-Muta’aliyah (Transcendental Philosophy), as well as the opinions of Kalam (Theology),and‘Irfan(Mysticism).Eachofthesewillbediscussedinfurtherdetaildependingontheavailabilityofresourcesandsometimesquotingfromauthoritiesinordertofurtherclarifythetopic.ItshouldbenotedaperusaloftheworksofIbnSinarevealsthefactthathedidnotofferanylogicalproofforresurrection.Hewasof the belief that the only reason to affirm the reality of resurrectionwas itsconfirmation by the Prophet—after which he saw no need for a logical proof. However, he didexpresshisopiniononothertopicsrelatedtotheafterlife.Butnow,as to the scholarsofKalam, a briefquotation from themwill suffice to illustrate their

opinionwithregardstotheresurrection:Sincemankindiscomposedofabodyandasoul,theconditionsofhisreturntothenextworldcan

bediscussedfrombothaphysicalandaspiritualsense.Ingeneral,anydiscussiononresurrectioncanbedividedintotwosections:provingresurrectionanditsnecessity,andthemannerinwhichitoccurs—whetherphysical,spiritual,orboth.Philosophershavegenerallyeithernotgivenmuchattentiontothefirstsectionorhavepaidmore

attentiontothemannerinwhichresurrectionoccurs—concentratingonitsphysicaldimensioneventhoughtheymayacceptbothphysicalandspiritualresurrection.Thisisbecausephysicalresurrectionhastypicallybeenmorecontroversial.Inlinewiththis,thesubjectofresurrectioninthisquestioncanbedividedintofourmaintopics:

a.Theconceptofresurrection1.Returningtotheoriginalabode2.Deathafterlifeandlifeafterdeath3.Thecreationofanotherworldsimilartothisworldandthegatheringofallmankindfromthe

firsttothelast.4.Returnofthesoultoitsorigin5.Transferofthesoulfromthisworldtothenext6.Gatheringofindividualsoulswithinthecollectivesoul(Allah)7.ResurrectionmeaningtherisingofthepeoplefromtheirgravesintheafterlifewhenAllahwill

judgetheirdeedsandtheangelswillenterinrowsuponrowsOneoftheconclusionsthatcanbereachedfromtheabovepointsisthatthefundamentalcondition

ofresurrectionisbeingtransferredtothenextworld.Hence,subjectssuchasdeath,survivalofthesoul,eternallifeandetc.areonlypreliminarydiscussions.

b.PossibilityofresurrectionanditsoccurrenceIt is senseless todiscuss any topicunless anduntil its possibility hasbeenproven.Whether it is

proven through the proof of something that is its kind, or through the proof of something thatsupercedesit.Thecreationofanotherworldiseitherlikecreatingthisworld,oritiseveneasier.Theveryexistenceofthisworldisindicativeofthepossibilityoftheexistenceofsuchaworld,andhencethepossibilityoftheexistenceofasimilarworld,meaningthenextworld.Thuswecandiscusstheoccurrenceofthenextworldandresurrection.

c.ClaimsanddescriptionsofresurrectionandthecircumstancesofitsoccurrenceAccordingtoMullaSadra,manyscholars,philosophersandagroupofscholarsofKalambelieve

inbothaphysicalandspiritualresurrectionbasedonthereturnofthesoultothebody.[186]Healsointroduceshisbeliefasthereturnofthesameidenticalbodytoitssoulandbelievesthistoconformtobothlogicandreligion.Hebelievesthatdisagreeingwiththisisblasphemy(kufr)andisdenyingthetextoftheNobleQur`an.[187]Meetinginresurrection;thebodyofthedeadisreturnedwithitssamepartssothatifsomeonesees

him,hesaysthatthisisthesamepersonthatwasinthepreviousworld.[188]AccordingtotheprinciplesofMullaSadra,manalthoughone,hasthreerealmsanddimensionsin

which he subsists: sense, imagination, and intellect.Man’s existence is initiallymaterial and of theorderofthenaturalworld,butwithitsdevelopmentitbecomesspiritualandthengoesontobecometheintellectualbeingthatisofthenextworld.Allthreebodiespertaintothesamesingleindividualandareakinto thechangesthatoccur inapersonfromchildhoodtooldage.Whatpersonifies thebodyisthesoulandthesoulisone.Therefore,thebodyofthenextworldisthesamebodyfromthisworldthathasreachedperfection.However,accordingtothescholarsofKalam,thereturnofthebodyoccursthroughthegathering

ofthephysicalpartsofthebodyandreintegratingthemintoonewhole.Thesebodypartshaveuniquecharacteristicsduetothefactthattheypossessoneuniquesoul.Asaresult,bythewillofAllaheachbodyisrecreatedfromitsownparts.Afterthisstagethebodyrejoinsthesoulandthesameworldlyhumanisrecreated.Even though Ibn Sina believed in both a physical and spiritual resurrection, he was unable to

provide a logical argument for physical resurrection and obtained his belief from religion;converselyasforspiritualresurrection,hebelievesitisverifiablethroughlogicandpresentsitwithlogicalarguments.Shaykh al-Ishraq does not believe in physical resurrection, namely the resurrection of the body

alongwith the soul. Instead,hebelieves inabodyof theworldofpurgatory (Barzakh) and that thesoul returns to itsoriginbecauseof its love for it—returningonceagain from thedisarrayof thelowerworldtotheworldoflight.

d.Proofofresurrection1.LogicalreasonsextractedfromtheQur`an:a.AllahistheTruthanddoesnotdoanythinginvain.Anaimlessworldisvain.Thus,aworldin

motionmusthaveagoaltowardwhichitismovingandinwhichitwillfinditsrest;thisworldofrestistheworldofresurrection.b.TheAllknowingAllahneverdoesanythingthatcontradictsHiswisdomandjusticeandbecause

thisworldisnotabletoprovidewhatisjustforabelieverandadisbeliever,theremustbeadayonwhichallreceivejusticefortheirdeeds.c.AconcomitantresultofthemercyofAllahisthatmankindeventuallyreachesperfection.Hence,

theremustbearesurrectionsothatmankindcanreapthebenefitsofhisdeedsandreachperfection.d. The Almighty Allah who created mankind in the first instance is most certainly capable of

creatingthesamehumansasecondtime.e. When a seed is placed in the earth and water and earth surround it, logically it should

decompose;insteaditopensandsplitsintoaroot,whichpenetratestheground,andasprout,whichgrowsoutoftheground.ThisisasignofthepowerofAllahandHisinfinitewisdom,somethingthatisalsocapableofbringingabouttheresurrection.

2.Logicalargumentsa. According to the Mulla Sadra and his Hikmat al-Muta’aliyah: In his Asfar, Mabda’ wa

Ma’ad,andShawahidal-Rububiyyahhementionscertainprincipleswhichareeitheraltogetherorfortheirmostpart specific tohisownphilosophy.Hegoeson todeclare the actualityofphysical andspiritual resurrectionon the followingbasis:Although thepropertiesof thebodychange, the soulremains the same and is what personifies the body. Thus the body and soul of this world areresurrected.[189]b.Existenceisgoodandawarenessofitisalsogood.Themore

completeanexistence,thegreaterthegood.Thustheexistenceofintellectandcognitionisnobleranditscontentmentgreater.Thepleasureobtainedfromunderstanding is indescribable.This isbecauseintellectionismoreintensevisavisperception,theperceiverandtheperceivedthatsenseperception.However,thisgreatergoodisnotattainedwhenthesoulisdependentonthebodyanditwillonlybeachievedwhenthisrestrictionisremoved.[190]c.When the soul reaches a levelwhere its dependence on the body is lessened and its attention

towardstheafterlifeisgreater,itwillseparatefromthebodythroughanaturaldeath.Thisseparationisnotbecausethebodyisincapableofkeepingthesoulbutinsteadduetoitsnaturalattractiontotheotherworld.Ifthiswerenotthecase,thebody’sincapabilitytokeepthesoulwouldhavebeenmoreevidentatthebeginningofitscreation.[191]d.Mankindhasbeencreatedwithgreatintricacyanddetail.Ahigh-rankingangelhasworkedhis

mouldforfortydays.ItseemsveryillogicalthatAllahwouldbecontentwithhisannihilation;instead

Hewillsthatmankindleavethislowstatustowardsanoblestation.[192]e.Returnofthesoultoitsoriginisanecessityofthephrasema’ador“return”.Returnmeansgoing

backtowhereonecamefrom.[193]f.PerspectiveofShaykhal-Ishraq:Thedesireofthesoultowardsitsoriginisgreaterthantowards

its ownbody.Themore it disassociates from thematerial, the greater its desire towards the otherworld.Ifthebodyisdefeated,atthemomentofdeath,thesoulreturnstoitsorigin.Forthesoul,thereisnogreater joy thanachievingperfection. If thesouldoesnotachieve thisbecauseofbeingbusywiththebodyandthematerial,afterseparatingfromthebody,allthefactswillberevealedtoitandtheblessingsofAllahwillraindownonhim.[194]g. Pespective of scholars of Kalam: Religions sent from God have promised rewards and

punishments for good and bad deeds. However, Allah’s justice is not fully realized in this worldalone.Hence,theremustbeanotherworld,whichisdeservingofthisrealization.h.Gnostic’sperspective:AllahiscertainlyworthyofthemanifestationofallHisblessednamesand

qualities. There is an appropriate time and place for each blessed name and quality. The fullmanifestationofblessednamessuchastheReturner,theGiverofLife,theGatherer,etcwilloccurinthenextworld.

3.Naturalorinnatereasonsforresurrectiona.Thesourceofall fundamentalsandbranchesofreligionisfromone’snature;otherwise there

wouldn’tbeanycoherencebetweencreationanditsguidance.b.Theultimatedesireofmankindisnot thematerialworld.This is truesincebyreachingit, the

desiredoesnotdissipate.Humannatureisfocusedonachievingperfection.After travelingthroughthevariousstagesoflife,man’sattentionwillbeontheafterlifeandhispotentialwillreachitslimitandhewillreturntohisorigin.c.Thedesire foreverlastingexistence isnatural;otherwisemankindwouldnever feardeath.All

the natural desires ofmankind are so that he can reach perfection and havewisdom to them. Thewisdominthisistheexistenceofanotherworld,sincethisworldisnotdeservingofeternallife.d.Thefearofdeathandwhatisassociatedwithithasclearlyshownitselfthroughouthistoryandis

asignofmankind’snaturaldesireforeternalexistence.

Notes:[186]Al-Mabda`waal-Ma‘ad,pp.488-489

[187]al-Mabda`waal-Ma‘ad,pg.490[188]Ibid.[189]al-Asfaral-Arba‘a,vol.9,pp.185-197[190]Ibid.pp.121-123[191]al-Mabda’waal-Ma’ad,pg.527[192]Ibid.pp.526-527

[193]Ibid.pg.528[194]Hikmahal-Ishraq{FarsiTranslation},pp.367-368

22ChapterHeavenandHell

Question:Doheavenandhellexistatpresentorwilltheybecreatedlater?

BriefAnswer

AccordingtotheQur`anandahadith,heavenandhellexistatpresent.However,theywillbecome

fully apparent and represented only in the Hereafter at which time each person, according to hisactions,beliefs,andethicalbehaviour,willbeledtohiseternalabode.Nevertheless,priortotheHereafter,bothheavenandhellcanrevealthemselveseitherasvisionsin

thistemporalworldorasmanifestationsinpurgatory(barzakh),servinginbothcasesasrewardorpunishmentfortheonewhoseesthem.Thereislittledifferenceofopinionamongthescholarsuptothis point. However, there are other aspects of heaven and hell that require more explanation. Inparticular:1.What is therelationshipbetweenaperson’sbeliefs,actions,andthoughtsandhisstationinthe

Hereafter?2.Whatjustificationistherefortheexistenceofheavenandhell?3.Whatdifferenttypesofheavenandhellexist?Inbrief,theparadiseinwhichAdamandEve(ع)residedandfromwhichtheyweresentdownto

Earth; the heaven or hell of one’s actions which envelops a person; and the heaven and hell ofpurgatoryareallsimplymanifestationsoftheultimate,eternalheavenandhell.Additionally,whetheraperson’seternalabodeisheavenorhelldependsonhisownchoicesandactionsinthisworld.

DetailedAnswer

Belief in heaven and hell as the eternal abode in which a person will remain after the Day of

Judgment,andbeliefinthedetailsofhowheavenandhellarecreatedandthenperfected,compriseapart of what is known as “belief in the unseen” (al-iman bil ghayb). As such, the onlymeans forattainingknowledgeofthesethingsisrevelation.Atthesametime,untilheavenandhellarewitnessedfirsthandintheHereafter,theydonotceaseto

bepartoftheunseenworld.Thereforeallthedoubtsandquestionsassociatedwiththeunseenapplytothe details of heaven and hell aswell. However, these doubts and questions are not such that theypreventonefromattainingsuretyofthebasicexistenceofsuchthings.Amongthesequestionsisthequestionathandaboutwhetherornotheavenandhellexistatpresent.

Iftheydoexist,wherearetheylocated?Inwhatstatearethey?Isheavensimplyfallowlandthatmanmustcultivate?Isitincompletelybuiltrequiringmantocompleteitsconstruction?Isitcomplete,andmansimplyentersitintheHereafter?WillheavenandhellbecreatedintheHereafteritself?Toanswerthesequestions,wemustfirsttackletwoessentialissues:1.What is the relationshipbetweenman’sactions in this temporalworldwithhissituation in the

Hereafter?2.Whattypesofheavenandhellexist?Severalrationalizationshavebeenofferedtoexplaintherelationshipbetweenaperson’sworldly

actionsandhispunishmentorrewardintheHereafter:1. Punishments and rewards are arbitrarily apportioned in the Hereafter for particular actions,

intentions, and thoughts just as certain forms of capital punishment or monetary penalties areapportionedasretributionin thisworld.Basedonthisexplanation, therelationshipbetweenactionsandrecompenseisarbitrary,notintrinsic.2.Retributioninthenextworldfollowsthespecialtheoryofrelativity.Inparticular,theenergya

person expends in thisworld for any given action is converted tomatter in theHereafter, therebycausinghimpleasureorpain.3.Humanactionspossessanexotericandesotericaspect.Inthisworld,mostpeoplecanseeonly

theexotericaspect.However,inpurgatorytosomeextent,andintheHereafter,tothefullextent,theesotericsideoftheseactionswillmanifestthemselves.Itisthemanifestationofthisesotericaspectofone’sactionsthatcauseshimpainorpleasureintheHereafter.4.Aperson’sactionsandthoughtsissuefromtheexotericfacultiesofhismindandbodilylimbs.In

addition,theseactionsaffecthisesotericspirit,thoughhemaybequiteunawareofanysucheffect.Inthisworld,mostpeopleperceive the exoteric aspects in themselves and inothers.Similarly, in theafterlife,theesotericaspectswillbecomeapparentforalltosee.Apersonwillappearintheformthat

hegavehimselfinthisworldthroughhisgoodandbadactions.Itisthisformthatcauseshispainorpleasure.Thefirsttwoopinionsdonotconformtotheversesandahadithrelatedtothistopic.Theothertwo

explanationsdo accordwith someof theverses and ahadith, but they cannot explain all aspects ofpurgatoryandtheHereafter.With respect to the second question about the different kinds of heaven and hell, the following

opinionshavebeenpresented:1. Allah’s (awj) threats, warnings, promises, and glad tidings concerning heaven and hell are

simplymeansofkeepinghumanbeingsinline.Itisnotnecessarythatheavenandhellactuallyexist.Themerefactthatpeopledogoodoutoftheirdesireforparadiseandrefrainfrombadoutoffearofhell,isinitselfavirtualparadise.2. Paradise is anotherword for a classless, utopian, Islamic society.Hell on the other hand is a

capitalistic society. Therefore, those seeking heaven shouldwork to establish the ideal proletarianstate,sothattheycanavoidthehellofcapitalism.3.Paradiseisactuallyaplanetinouruniversethatwillbediscoveredwhenthetechnologyofspace

traveladvancessufficiently.Weshallthenbeabletocolonize“paradise”andescapefromthe“hell”ofearth.4.Heaven is tantamount to the attainment of positive attributes and hell is the attainment of evil

attributes.Thesefourexplanationsarematerialistinnature,andareatoddswiththeQur`anandahadith,and

contradictthephilosophyandrationalebehindsendingprophetsandrevealingbooks.Theheavenandhell described in theQur`anwill only appear after death on theDay of Judgment, and are eternalabodes,notevanescentandfleeting.1. The paradise in which Adam and Eve (ع) resided after being created, and from which they

subsequentlydescendedtoearth,wasinrealityapartofthistemporal,materialworld.Ifthiswerenotthecase,theywouldnothavebeenexpelledfromit,anditsformwouldhavebeendeterminedbytheirprioractions.Manifestationsoftheesotericrealityofhumanactionsaresometimeswitnessedbygnosticseven

before death, and by pure believers and extreame disbelievers after death, in their graves. SuchmanifestationswillbeasourceofpleasureorpainforthesepeoplepriortoJudgmentDay.BecausethesemanifestationsofheavenandhellarewitnessedbeforeJudgmentday,theyareinrealitypartofthe temporal world. They envelop every person and are perceptible to saints or in the realm ofdreams.This viewof heaven andhell accordswith the third and fourthopinionsmentioned aboveconcerningtheinterplaybetweenactionsandretribution.2.TheQur`anandahadithindicatethattheheavenandhelloftheHereafterexistatpresent.Certain

partsofthesetworealitieswereshowntotheProphet(ص)duringhisMi’raj(ascension).

Everypersonhas twoplaces reserved forhim:one inparadise andone inhell. Ifhe leaves thisworldwithfaithandgooddeeds,hewilloccupyhisplaceinheaven.Ifnot,hewillbecast intohisplace inhell.Theparticularitiesofhis rewardorpunishment aredeterminedbyhis actions in thisworld.InanauthenticnarrationfromImamJa’farb.Muhammadas-Sadiq(ع),itissaid:“Notapersonhas

beencreatedexcept that aplacehasbeencreated forhim inparadise andhell.When the righteousenterparadiseandthepeopleofhellenterhell,avoicewillcommandthepeopleofparadisetogazetowardhell.Theywilllookthereinandseetheirownplacesinhell.Itwillsay,“ThisisthewhereyouwouldbeifyouhadsinnedagainstyourLord.”Atwitnessingthis,theywillbecomesoelatedthatifitwerepossibletodieinparadise,theywoulddieofhappinessforbeingsparedsuchpunishment.Thenavoicewillcommandthepeopleofhelltogazeatparadiseandseetheirplacestherein.Itwillsay,“IfyouhadobeyedyourLord,youwouldhaveexperiencedsuchpleasures.”Atwitnessingthis,theywillbesodistressed,thatifitwerepossibletodieinhell,theywoulddieofsadness.Thentheplacesinparadise that had been reserved for the peoplewho are in hellwill be given to the inhabitants ofheaven, and theplaces inhell that hasbeen reserved for thepeopleofheavenwill begiven to theresidentsofhell.ThisisthemeaningoftheverseinwhichAllahsaysofthepeopleofheaven,“Itisthey who will be the inheritors, who shall inherit paradise, and will remain thereinforever.”[195]and[196]Inconclusion,theparticularheavenorhellthatistobeman’seternalabodeexistsatpresentandis

perfectedbyone’s thoughts, beliefs, and actions.However, nooneother than theProphet (ص) hasseentheseeternalabodes.ThatparadiseinwhichAdamandEve(ع)lived,andtheheavenandhellthatcan be seen before death in dreams and visions, and during death and after death in the grave aresimplymanifestationsofthoseeternalabodes.Notes:[195]Suratal-Mu`minun(23),Verse10-11:} نودلاخ اهیف مه سودرفلا نوثری نیذلا نوثراولا مه كئلوأ {

[196]Biharal-Anwar,vol.8,pg.125,287:رانلا رانلا لهأو ةنجلا ةنجلا لهأ نكس اذإف ، الزنم رانلا يف و الزنم ةنجلا يف هل لعج الإ اقلخ هللا قلخ ام : لاق ع) ) هللا دبع يبأ

مكبر متیصع ول يتلا مكلزانم هذه : مهل لاقی مث رانلا يف مهلزانم مهل عفرتو رانلا ىلع نوفرشیف ، اوفرشأ ةنجلا لهأ ای : دانم ىدانرانلا لهأ رشعم ای : نودانی مث ، باذعلا نم مهنع فرص امل احرف مویلا كلذ يف ةنجلا لهأ تامل احرف تام ادحأ نأ ولف : لاق . اهومتلخد

: مهل لاقیف ، میعنلا نم اهیف امو ةنجلا يف مهلزانم ـى لإ نورظنیف مهسوؤر نوعفریف ةنجلا يف مكلزانم ـى لإ اورظناف مكسوؤر اوعفرإ، ءالؤه لزانم ءالؤه ثرویف ، انزح مویلا كلذ رانلا لهأ تامل انزح تام ادحأ نأ ولف : لاق . اهومتلخد مكبر متعطأ ول يتلا مكلزانم هذه

نودلاخ اهیف مه سودرفلا نوثری نیذلا نوثراولا مه كئلوأ { : لجوزع هللا لوق كلذو ، ءالؤه لزان مـ ءالؤهو {

23ChapterTheinfallibilityoftheProphetsintheQur’an

Question: Explain the infallibility of the prophets. Why is it that some verses of the Qur`an

contradicttheirinfallibility?

BriefAnswer

Theanswertothesequestionscanbesummarizedinthefollowingpoints:1.Infallibilityisastateofthesoulthatmakesaninfalliblepersonshunsinsoranyunpalatableacts

andprotectshimfrommistakesandforgetfulnesswithoutnegatinghisfreewill.2. The secret behind the infallibility of the prophets lies in their direct vision and intuition of

reality,theirperfectfaithandcertainty,andtheirdeeploveforAllah(awj);alongwiththeirprofoundawareness of Allah’s (awj) majesty and the realization of His attributes. In addition, throughinfallibility,Allah(awj)strengthenstheprophetsagainstthedeceptionsofSatanandthedesiresofthecarnalsoul.3.Numerousrationalproofsconfirmthenecessityoftheinfallibilityoftheprophets.Theclearest

of theseproofs is the fact thatAllah’s (awj)purpose increatingmancanonlybe fulfilled throughtheirinfallibility.4. If someversesof theQur`an seemat firstglance tocontradict these rationalproofs,wemust

examinethoseversesmorecarefully,reflectdeeperontheirapparentmeaning,anduncovertheirtruemeaning.5.Numerousversesaffirmtheexistenceandeven thenecessityof infallibility,although the term

“infallibility”hasnotbeenused.Wecitebelowsomeexamples:a.Someversesdescribeanumberoftheprophetsasmukhlasin(thosewhohavebeenpurified).For

example, see38:45-48. In theseverses,onewho ismukhlas isonewhohasnotbeenandcannotbemisguidedbySatan.b.Numerousversesexplain that theprophetshavebeenguidedbyAllah (awj).Forexample, see

6:84-90.ItisinconceivablethatsomeonewhohasbeenguidedbyAllah(awj)couldbemisguidedormakeamistake.c. Inmany versesAllah (awj) has unconditionally commanded people to obey the prophets. See

3:31-32and4:80and24:52.ItisclearthatsuchanunconditionalcommandfromAllah(awj)requiresthattheybeinfallible.d.Theverses72:26-28indicatethatAllah(awj)protectshisprophetsfromallperspectives.e. TheVerse of Purification (ayah al-tathir) found in 33:33 clearly indicates the infallibility of

ProphetMuhammad(ص).1.Thoseversesthatseemtocontradicttheprophets’infallibilityareeitherconditionalpropositions

thatdonotindicatethattheyhavesinnedortheypertaintothebelievers,nottheprophets.2.Withrespect to theprophetAdam(ع), inwhoseinfallibilitymanyhavedoubted, thefollowing

canbesaid.First, theproscriptions in theversesrelatedto thisdiscussionare irshadi (advisory) innature,notmawlawi(acommandissuedbyasuperiortoaninferiorwiththehopesthatthecommandwillbeobeyed).Second,eveniftheyweremawlawiimperatives,theydonotindicatethatafailuretofulfil thecommands is tantamount toa sin,but rather thatAdamchosea lesserof twopermissiblepaths. Third, the world in which Adam was living at the time was not a world entailing legalresponsibilitytowardAllah(awj).Insuchaworld,disregardingacommandcannotbeconsideredatrue sin. If we see occasionally that Allah (awj) addresses the prophets with a sharp tone, this isbecause they are, after all, men with the faculties of anger and lust and the needs of animals.Therefore,theyalsorequireconstantadmonishmentandguidanceinsuchawaythatiftheywerelefttothemselvesforaninstanttheywouldbedestroyed.

DetailedAnswer

Let us begin answering this question by defining the term infallibility (‘ismah). ’Allamah

Tabataba`i defines infallibility as “the presence of a quality in a person that prevents him fromcommittinganyimpermissibleactsuchasasin.”Al-Fadilal-Miqdad,arankingShi’itheologian,presentsamorethoroughdefinition,whenhesays,

“InfallibilityisatraitbestowedbyAllahtoalegallyaccountableindividual(mukallaf)insuchawaythatthepresenceofthistraitnegatesinthisindividualanymotivetodisobeyorcommitasinwhileheremainscapableofdoingso.Thisbestowalisaconsequenceoftheperson’sacquisitionofamoralhabit(malakah)ofrefrainingfromsin.Inaddition,thispersonisawareoftherewardearnedthroughobedience and the punishment incurred through disobedience and is apprehensive of forgetfulnessandfailingtoperformthebetteroftwopraiseworthyacts.”It is essential to note that infallibility never compels a person to obey nor prevents him from

disobeying. Rather, his faith, knowledge, and perception of Allah’s greatness has reached a levelwheretheydonotallowhimtocommitasinordisobeyAllah(awj).Accordingtoseveralahadith,Allah(awj)strengthenstheprophetsandImamsthroughthePureSpirit,theSpiritofFaith,theSpiritofStrength,theSpiritofLust,andtheLoftySpirit.Nowthatwehavedefinedinfallibility,weturntoananalysisoftheintellectualandtextualproofs

fortheexistenceofthistraitincertainindividuals.Asapreliminarynote,whenexaminingtheversesoftheQur`anconcerningtheinfallibilityoftheprophets,itisimportanttokeepinmindthatDivinerevelation can never contradict human reason. Therefore, we must read these verses in light ofreason,sothatnocontradictionsoccur.Withrespecttotheinfallibilityoftheprophets,wewillmentiononlyonerationalproof.Al-Shaykh

al-Tusi,inaverytersestatement,says,“Infallibilityisnecessaryforaprophetsothatsuretyinhimisattained, and as a result, the purpose of creation is fulfilled.” In other words, a prophet must beinfalliblesothatmankindcantrusttherevelationthathebrings.Somescholarshaveexpressed thisproof in thefollowingway:“Once the intellect independently

acceptstheexistenceofAllahandthelogicalpossibilityofrevelationandprophethood(inageneralsense, not as pertains to any specific prophet), the intellect then affirms the necessity of theinfallibilityoftheprophetsinreceivingandconveyingdivinerevelation.TheevidenceforthisisthatsinceAllahhassenthisprophetstoguidemankind,hemustsendapersonwhoisneithercarelessnorforgetful,muchlesssinful.Ifnot,HewillcontradictHisownpurposeinsendingprophets,revelation,and in essence, the purpose of creation itself. If the prophets were capable of carelessness,forgetfulness, or sin, peoplewould never fully trust thatwhat they say is fromAllah.Theywouldalways entertain the possibility that the prophets have lied to them or made a mistake ormisunderstoodAllah’sintent.”ThistheologicalprincipleisfirmlybasedontheattributesofAllah(awj)himself.Inparticularitis

based on His omniscience (‘ilm), omnipotence (qudrah), the purposefulness of Hisactions(hikmah)—bothincreationandlegislation—andinessence,onthefactthatHeisfreefrom

impropriety, injustice, and purposelessness. If a prophet were to make a mistake in receiving orconveyingrevelation, thismistakewoulddemonstrateeither ignorance,weakness,or incompetenceinAllah’s(awj)actions.Inreality,iftheprophetwerenotinfallible,eitherhewouldaccidentallyorintentionallymakemistakes inguidingpeopleor, at thevery least, his peoplewouldnot trust himsufficiently,eitherintermsofhisclaimstoprophethoodorintermsofthemessageanddutiesthathebrings.Inthefirstcase,theprophethoodwouldbecomeacauseforthemisguidanceofpeople.Inthesecondcase,theprophethoodwouldbeutterlywithoutpurpose.FarbeitfromAllah(awj)toeithermisguideoractwithoutpurpose.Untilnow,wehavedefinedinfallibilityandpresentedoneintellectualproofforthenecessityofthis

quality in the prophets. We now turn to an examination of the Qur`anic verses that deal withinfallibility.We shall discuss these verses in two sections. The first section comprises verses thatsupport theinfallibilityof theprophets.Thesecondsectionexaminesversesthatseemtocontradicttheirinfallibility.Finally,weshallpresentouranswertotheinitialquestion.Qur`anicevidenceinsupportofinfallibility

ManyversesintheQur`anspeakofthequalityofinfallibilityintheprophets,thoughtheydonot

necessarilyusetheword‘is$mah.Wecandivideanddiscusstheseversesinthefollowingmanner:1. Some verses refer to the prophets asmukhlasin (thosewho are especially chosen). Onewho

ismukhlascannotbemisguidedbySatan,andistherefore,infallible.Thefollowingversesserveasanexample:“And remember our servants: Ibrahim, Ishaq, and Ya’qub, men of strength and insight. We

purifiedthemthroughaspecialtrait:theremembranceoftheabodeoftheHereafter.Theyare,inour estimation, amongst the elect, the righteous. And remember Isma`il, Ilyas, and Dhu al-Kifl,eachofwhomwasamongtherighteous.”[197]Intheseverses,prophetswhowereamongthemukhlasinarementioned.InconjunctionwithotherversesthatquoteSatanassaying,“By your might, I shall surely pervert them except your chosen (mukhlas) servants among

them”[198]or“Withoutadoubt,Ishallmisguidethemexcept thosewhoarechosen(mukhlas)fromamongst

them,”[199]it becomes clear that themukhlasin are those who are out of Satan’s reach and are therefore

infallible.2. Another group of verses mention the presence of “divine guidance” in the prophets. For

example:

“WegrantedIbrahim,IshaqandYa’qubandweguidedthemboth.AndwehadguidedNuhbefore

them.Andfromhisprogeny,weguidedDawud,Sulayman,Ayyub,Yusuf,Musa,andHarun.Inthiswaydowerewardtherighteous.SimilarlyZakariyya,Yahya, ‘Isa,andIlyaswereallamongst therighteous.Wechosemenfromamongsttheirfathers,children,andbrothers,andguidedthemtothestraightpath.ThisisAllah’sguidance…ThesearepeoplewhomAllahhasguided,sofollowtheirguidance (OMuhammad). I donot ask you any remuneration for thismessage.Thismessage issimplyareminderforallpeople.”[200]Theseverses indicate that theprophetshavebeenguidedbyAllah (awj). In conjunctionwith the

versewhereAllah(awj)says,“TherecanbenoonetomisguidehimwhomAllah(awj)guides,”[201]itbecomesclearthatnoonecanmisguidetheaforementionedprophetssincetheyhavebeenguided

byAllah (awj).And since committing a sin is a form ofmisguidance,we can conclude that theseprophetsarefreefromsin—thatis,theyareinfallible.The fact that these verses mention these particular prophets as chosen prophets can serve as

corroboratingevidencefortheirinfallibility.Theyhave,afterallbeenchosentoguideotherpeople,thus they themselves must have already been guided. In addition, the last verse quoted abovecommandsMuhammad(ص)tofollowtheguidanceoftheseprophets.Clearly,forthefinalprophet—with his high status—to be commanded to follow his predecessors indicates their infallibility.Otherwise,followingonewhoisnothimselfinfalliblewilleventuallyleadtomisguidance.3.AthirdgroupofversescallsonallMuslimstoobeytheProphetMuhammad(ص).Forexample,

oneversesays,“Say:ifyouloveAllah,thenfollowmesothatAllahshouldloveyouandforgiveyouyoursins.

Allahis forgiving,merciful.Say:obeyAllahandhismessenger.Ifyouturnaway,Allahdoesnotlovethedisbelievers.”[202]AverseinSuratal-Nisa`says:“WhoeverobeystheProphethasobeyedAllah.”[203]Other verses also speak of unconditional obedience of the Prophet and such unconditional

obedience necessitates his infallibility, otherwise, the result would be misguidance rather thanguidance!Besidesthethreegroupsofverseswehavementioned,thereareotherindividualversesthatcould

bementionedtosupporttheinfallibilityofallprophetsingeneraloroftheProphetMuhammad(ص)inparticular.Oneversesays:“He is the Knower of the unseen. He apprises no one ofHis secrets except chosen prophets

whom He has surrounded with protectors so that He may be assured that they have conveyedtheirSustainer’smessage.Hehascompleteknowledgeofwhatiswiththem.Hehasencompassed

allthings.”[204]Anotherversereads,“Allahwishesonlytorepelallimpurityfromyou—OpeopleoftheHousehold—andpurifyyou

thoroughly.”[205]It should be noted thatAllah’s (awj) “wish” in this verse denotes his existentialwill and not his

legislativewill. Furthermore, because his existentialwill cannot be negated (i.e.whatever hewillsmust necessarily occur), the “people of the household” have necessarily been purified of alldefilement—foremostofwhichissin.Thisversetherebyestablishestheinfallibilityofthese“peopleofthehousehold.”Whoexactlyisincludedinthe“peopleofthehousehold”isoutsidetheparametersofourdiscussion,butundoubtedly,theProphetMuhammad(ص)himselfisincluded.Therefore,theverse explicitly indicates his infallibility. This assertion, in conjunctionwith the following logicalproposition leadsus to theconclusion thatallprophetsare infallible.Thispropositionsays thatallscholarsaredividedbetweentwoviewsconcerningtheinfallibilityoftheProphets:eithertheyareallinfallible,ortheyareallfallible.Nooneclaimsthatsomeprophetsarefalliblewhileothersarenot.Therefore,byestablishingtheinfallibilityofthefinalprophetthroughtheaforementionedverse,wecanconcludethatallprophetsareinfallible.

Qur`anicversesthatseemtocontradicttheinfallibilityoftheprophetsOnce we have logically established the necessity of the prophets’ infallibility, if we encounter

verses thatseemtocontradictour reason,wemust lookmorecarefullyat theverses tounderstandtheirtrueintent.Anexaminationofallsuchverseswouldrequireanentirebook,however,inordertoanswerthequestionathand,weshallexamineasamplingoftheseverses.1.Oneversereadslikethis:“Ithasbeenrevealedtoyou(OMuhammad)andtoalltheprophetsthatifyouascribepartners

toAllah,allyouractionswillcometonaughtandyouwillbeamongstthelosers.Instead,worshipAllahaloneandbeamongstthegrateful.”[206]From this verse, it appears that associating partners with Allah (awj) is possible even for the

prophets.Otherwise,itwouldmakenosensetowarnthemofsuchapossibility.Theargumentagainstthismisinterpretation is that theprophets are free to choosedisbeliefbecause, aswe statedearlier,infallibilitydoesnotnegateaperson’s freewill.However, theprophetswillneveractuallybecomedisbelievers because their deep understanding of Allah (awj) and their direct relationshipwithHimpreventsthemfromconsideringsin,ifevenforasecond.Rather, thisverseindicatestwomeanings.First,itisaconditionalstatementthatindicatesthat“youractionswillcometonaught”ifthe conditionof ascribingpartners toAllah (awj) occurs, not that “ascribingpartners” is going tooccur.Second,theverseindicatesthedangerofascribingpartnerstoAllah(awj),andinformsusthatsuchasinwillnotbetoleratedfromeventheprophets.Inreality thisverseclarifies thedutyofallpeoplewithrespecttothissinbymakinganexampleoftheprophets.SuchananalysisoftheseverseshasbeennarratedfromImam‘Alib.Musaal-Rida(ع)whenhesays,“Suchversesarespeakingtoallbelievers,althoughtheymaybeaddressedtotheProphet([[207]

Anothersimilarversereads:“TheJewsandtheChristianswillneverbesatisfiedwithyouuntilyouaccepttheirreligion.Say:

The sole guidance is the guidance that comes from Allah. If you (Muhammad) give in to theirwhimsanddesiresdespitetheknowledgethathasreachedyou,youwillhavenoprotectororhelperagainstAllah.”[208]Onemightask,isitpossiblefortheProphet(ص)togiveintothewhimsanddesiresoftheJews

andChristians?Firstofall thisverse like theonebefore it isaconditionalstatementand thereforedoes not indicate that vthe conditionwill occur. Second, aswe clarified before, theProphet’s (ص)infallibility does not make it impossible for him to sin. Rather, it is his understanding, fear ofAllah(awj),andfaiththatmakeshimshunsin.Third,thisstatementmaybespeakingtoallbelievers,althoughitisaddressedtotheProphet(ص).2.Asecondgroupofversesisrepresentedbythefollowingverse:“We have not sent a prophet or amessenger before you except that whenever he wished (for

something),Satancast(something)intohiswishes.ThenAllahnullifieswhatSatanhadcastandthenAllahconfirmshissigns.AllahisAll-Knowing,Wise…(Hedoesthisso)thatthosewhohavebeengivenknowledgemayknowthatitisthetruthfromyourSustainer,andsotheymayhavefaithinit,andthattheirheartsmaybehumbledbeforeHim.”[209]Theseversesareamong thestrongestargumentsof thosewhodeny infallibility. Inorder tocast

doubt in theauthenticityof theQur`an,Orientalistshavealsodiscussedtheseverses.Theyinterpretthe“casting”ofSatan into thewishesof theprophetsasasortof interference in revelation. In thisway, they seek to reject the infallibility of the prophets in both the reception and conveyance ofrevelation. Another interpretation that they present is that Satan whispers to the prophets, therebyweakeningtheirresolvetoguidetheirpeople.Certainlytheseversesmeannothingofthesort.Allah(awj)explicitlynegatestheexistenceofsuch

whispersandinterferencefromtheprophets.Thecorrectinterpretationoftheseversesisasfollows.In every age, when prophets were sent to guide people, Satanic forces from among menandjinnattemptedtointerferewiththedivinemissionbycorruptingthemessageinordertomisguidepeople.TheQur`anreferstothisphenomenonwhenitsays:“hepromisesthemandgivesthemhope;butSatanpromisesthemnothingbutmisguidance.”[210]IntheversesfromSuratal-Hajj,Allah(awj)statesthatHedoesnotsitidleinthefaceofthesesatanicplots,butratherrushestoaidHisprophetsanddeliverthemvictory.3. Other verses that require close attention are those that describe the story of the prophet

Adam([211]TheseversesseemtoindicatethatAdam(ع)wasdeceivedandmisguidedbySatan,andisthereforefallible.Wecanaddressthesedoubtsinseveralways:First,thenegativeimperativeintheseverses(i.e.“donotapproachthistree”)isirshadi (advisory)

in nature, notmawlawi (a command issued by a superior to an inferior with the hopes that thecommand will be obeyed). In particular, these verses are spoken with the tone of one who is

sympatheticallyadvisinganotherbecauseheknowstheoutcomeofhisactions.ActingagainstsuchanadvisoryimperativedoesnotcontradictAdam’s(ع)infallibility.Second, for argument’s sake, if the imperativewas of amawlawinature, itwas not one thatwas

compulsoryforAdamAtofollow.Rather, itwasshowinghimthebetterof twopermissiblepaths.Whenheactedagainstthisimperative,hewasnotcommittingatruesin(thatdeservespunishment),butratherwhatmightbeconsidereda“sin”withrespecttohishighstation.Thisiswhatiscommonlyreferredtobythephrase,“thegooddeedsoftherighteousarelikesinsforthoseclosesttoAllah.”Third,thatwhichcontradictsinfallibilityisforalegallyaccountableperson(mukallaf)tocommita

sin.Ontheotherhand,Adam(ع)wasatthattime,inaplacewherenolawsexisted.Itwasonlyafterthefall,whenhebeganhislifeonEarth,andlawsweredecreedthatlegalaccountablytoAllah(awj)began.Therefore,anyfailuretofollowAllah’s(awj)instructionbeforethistimedoesnotcontradicthisinfallibility.Furthermore,theversealsosaysthatthestationofprophethoodwasgrantedtohimafter his repentance. Therefore, if someone believes that prophets are only infallible during theirprophethood,thisactionofAdam’s(ع)wouldnotcontradicthisinfallibility.However,ifonebelievesthataprophetisinfalliblefrombirth(asShi’ischolarsbelieve),suchanargumentwouldnotsuffice.4.Otherversessuggestthatsomeoftheotherprophetscommittedsinsoradmittedtocommitting

mistakes that contradict their infallibility. These versesmention the prophetsNuh, Ibrahim,Yusuf,Musa, Dawud, Sulayman, Ayyub, and Yunus .(ع) A thorough examination of these verses wouldrequireanextensivediscussionandtherefore,wereferthereadertoexegesesoftheQur`anthatdealwiththistopicmoreextensively.5. Some verses refer to the Prophet Muhammad (ص) himself, and have been key points of

argumentforthosewhodenyhisinfallibility.Onesuchversereads,“WegrantedyouaclearvictorythatAllahmayforgiveyouyourpastsinsandthosetocomeand

completehisblessinguponyouandguideyouonastraightpath.”[212]TheseversesapparentlyindicatethattheProphet(ص)hascommittedandwillcommitsins,andthat

Allah(awj)hasforgivenhimforallofthesebymeansoftheTreatyofHudaybiyyah.The correct interpretation of these verses is quite different. First, the words dhanb (sin)

andghufran (forgiveness)havebeenusedhere to indicate their literalmeanings,not themeaningsthey have come to connote in Islamic nomenclature. In particular, the denotation of dhanb is anunsavouryconsequenceofanaction.Ghufranmeanstocoverorhide.Consequently,themeaningoftheverseis:“wehavegrantedyouthisvictoryinordertohidetheconsequencesofyourmission.”Beforeandafterthehijrah(theProphet’s(ص)emigrationfromMeccatoMedinah),thepagansof

MeccaheldmanymisconceptionsaboutIslamandtheProphetthatwerecorrectedbyhissubsequentvictories.Inaddition,theinitialupheavalthattheIslamicmissionhadcausedinthepaganwayoflifewasquicklyforgottenbecauseofthevictoryhewasgranted.Sincethetermsdhanbandghufranhavenotbeenusedintheirconventionalmeaning(i.e.sinand

forgiveness), thisverse innowaycontradicts theProphet’s infallibility.Second,even ifone insiststhat these terms have been used in their conventionalmeanings, the “sins” that are referred to are

thoseactionsofhisthatthepagansofMeccaconsideredsins,notsinsagainstAllah(awj).Anothersimilarversereads,“MayAllahforgiveyou.Whydidyougrantthempermissiontostayback?(Youshouldnothave

doneso)sothatitwouldbecomecleartoyouwhoarethetruthful,andsothatyouwouldknowtheliars.”[213]Somehavetakentheword‘afa (heforgave)toindicatethat theProphet(ص)hadcommittedsins

andisthereforefallible.Wecananswerthisattackbysayingthatthesentence‘afaAllahu‘ankaisanindicativesentencethat

has been used here as a prayer (du’a`) to honor the Prophet (ص) just as the statements ‘ayyadakaAllahu (mayAllah empower you) andrahimaka Allahu (may Allah have mercy on you) are used.Consequently, thesephrasesdonotcontradict theProphet’s (ص) infallibility at all. In thewordsof’Allamah Tabataba’i, “Those whomisinterpret these verses are in fact playing with the words ofAllahanddonotunderstandtheQur`anatall.TheydonotevenknowtheABC’softheQur`an.”Weconcludeourdiscussionof theverses that seem tocontradict the infallibilityof theprophets

hoping thatwhatwehavepresented is sufficient for the reader tocorrectly interpret the remainingverses.ItremainstobeexplainedwhysuchversesexistintheQur`anandwhyAllah(awj)addresseshis

prophetswithsuchasharptoneattimes.Despitetheloftystationoftheprophets,theyarehumanbeingslikeus.Likeallhumanbeings,they

are invested with the faculties of lust, anger, and human desires. Therefore, they require constantguidance fromAllah (awj). If they are left to their own devices for even an instant theywould bedestroyed. For such people who have been vested with the responsibility of the guidance of allmankind,evenamomentarylapseintheirresolveisthereforeconsideredatremendoussin.ItisforthisreasonthatAllah(awj)sometimesaddressestheminastricttoneanditisforthisreasonthattheyareinconstantneedofprayersandforgiveness.Torecapitulate, in thefaceofconclusivelogicalproofs,wemustforgotheapparentmeaningof

versesthatseemtocontradicttheseproofs.Withthismethodology,noversesintheQur`ancontradicttheinfallibilityoftheprophets.Additionally,thereareamyriadofversesthatexplicitlyindicatethattheprophetsareinfallible,ofwhichwehavementionedafew.

Notes:[197]SuratSad(38),Verses45-48:} نیفطصملا نمل اندنع مهنإو . رادلا ىركذ ةصلاخب مهانصلخأ انإ . راصبألاو يدیألا يلوأ بوقعیو قاحسإو میهاربإ اندابع ركذاورایخألا نم لكو لفكلا اذو عسیلاو لیعامسإ ركذاو . رای ـ خألا {

[198]SuratSad(38),Verse82:} نیعمجأ مهنیوغأل كتزعبف لاق …{

[199]Suratal-Hijr(15),Verse39-40:} نیصلخملا مهنم كدابع الإ . نیعمجأ مهنیوغألو {

[200]Suratal-An’am(6),Verses84-90:} كلذكو نوراهو ىسومو فسویو بویأو نامیلسو دوواد هتیرذ نمو لبق نم انیده احونو انیده الك بوقعیو قاحسإ هل انبهوونمو . نیملاعلا ىلع انلضف الكو اطولو سنویو عسیلاو لیعامسإو . نیحلاصلا نم لك سایلإو ىسیعو ىیحیو ایركزو . نینسحملا يزجنمهنع طبحل اوكرشأ ولو هدابع نم ءآشی نم هب يدهی هللا ىده كلذ . میقتسم طارص ىلإ مهانیدهو مهانیبتجاو مهناوخإو مهتایرذو مهئابآنیذلا كئلوأ . نیرفاكب اهب اوسیل اموق اهب انلكو دقف ءالؤه اهب رفكی نإف ةوبنلاو مكحلاو باتكلا مهانیتآ نیذلا كئلوأ . نولمعی اوناك امنیملاعلل ىركذ الإ وه نإ ارجأ هیلع مكلأسأ ال لق هدتقا مهادهبف هللا ىده {

[201]Suratal-Zumar(39),Verse37:} لضم نم هل امف هللا دهی نمو {

[202]SuratAli-’Imran(3),Verses31-32:ال{ هللا نإف اولوت نإف لوسرلاو هللا اوعیطأ لق . میحر روفغ هللاو مكبونذ مكل رفغیو هللا مكبب ـ حی ينوعبتاف هللا نوبحت مت ـ نك نإ لق

نیرفاكلا بحی {[203]Suratal-Nisa’(4),Verse80:} اظیفح مهیلع كانلسرأ امف ىلوت نمو هللا عاطأ دقف لوسرلا عطی نم {

[204]Suratal-Jinn(72.Verses26-28:} اوغلبأ دق نأ ملعیل . ادصر هفلخ نمو هیدی نیب نم كلسی هنإ فـ لو ـ سر نم ىضترا نم الإ . ادحأ هبیغ ىلع رهظی الف بیغلا ملاعاددع ءيش لك ىص ـ حأو مهیدل امب طاحأو مهبر تالاسر {

[205]uratal-Ahzab(33),Verse33:}… اریهطت مكرهطیو تیبلا لهأ سجرلا مكنع بهذیل هللا دیری امنإ {

[206]Suratal-Zumar(39),Verse65-66:} نیركاشلا نم نكو دب ـ عاف هللا لب . نیرساخلا نم ننوكتلو كلمع نطبحیل تكرشأ نئل كلبق نم نیذلا ـى لإو كیلإ يحوأ دقلو {

[207]TafsirNural-Thaqalayn,vol.4pg.497:كلذكو ، هتمأ هب دارأو هلآو هیلع هللا ىلص هیبن كلذب ـى لاعت هللا بطاخ هراج ای يعمساو ينعأ كایإب لزن امم اذه : ع) ) اضرلا لاق

ىلاعت هلوقو نیرساخلا نم ننوكتلو كلمع نطبحیل تكرشأ نئل : لجوزع هلوق .[208]Suratal-Baqarah(2),Verse120:} ام ملعلا نم كءاج يذلا دعب مهءاوهأ تعبتا نئلو ىدهلا وه هللا ىده نإ لق مهتلم عبتت ىتح ىراصنلا الو دوهیلا كنع ىضرت نلوریصن الو يلو نم هللا نم كل {

[209]Suratal-Hajj(22),Verses52,54:} هللاو هتایآ هللا مكحی مث ناطیشلا يقلی ام هللا خسنیف هتینمأ يف ناطیشلا ىقلأ ىنمت اذإ الإ يبن الو لوسر نم كلبق نم انلسرأ امو

هب اونمؤیف كبر نم قحلا هنأ ملعلا اوتوأ نیذلا ملعیلو … میكح میلع …{[210]Suratal-Nisa`(4),Verse120:} ارورغ الإ ناطیشلا مهدعی امو مهینمیو مهدعی {

[211]Refer to Surat al-Baqarah (2), Verses 35-37, Surat al-A’raf (7), Verses 19-24, and SuratTaha(20),Verses115-123.[212]Suratal-Fath(48),Verses1-2:} امیقتسم اطارص كیدهیو كیلع هتمعن متیو رخأت امو كبنذ نم مدقت ام هللا كل رفغیل . انیبم احتف كل انحتف انإ {

[213]Suratal-Tawbah(9),Verse43:} نیبذاكلا ملعتو اوقدص نیذلا كل نیبتی ىتح مهل تنذأ مل كنع هللا افع {

24ChapterTheOriginalSinofAdamandEve

Question:DidAdamcommitasin?WhataboutthequestionoftheinfallibilityoftheDivinelysent

prophets?

BriefAnswer

In order to arrive at the answer, a few preliminary points must be considered. It must first be

pointedoutthattheDivineprophetsandtheirdeputiesenjoyloftyspiritualandexistentialstationsintheorderofexistence.TheyarethehiddenraysofDivineeffusion;thecompletemanifestationsandclearsignsof theBeautyandMajestyof theTruth.Theclayof theirbodiesand the formsof theirsoulsweremouldedbythemightofbothoftheDivinearms—BeautyandMajesty—andweretaughttherealityoftheDivineNamesandAttributesinthepre-eternalworldoftheUnseen.The secondpoint thatmustbe addressed is in regard to thequestionof infallibility.There are a

rangeofviewsinthisregard,amongthem:1.Theyareinfalliblevis-à-visthemajorsinsbutarevulnerabletotheminorsins;2.Theyarevulnerabletobothmajorandminorsins;3.Theydonotcommitsinsintentionallybutmaydosobymistake;4.Theyareabsolutelyinfallible.The final view, which is the correct one, is that of the Shi’a and is supported by a variety of

reasons,oneofwhichisthatiftheywerevulnerabletosin,itwoulddefythepurposeoftheirmission,for in that case the masses would not be willing to trust and follow them; such a scenario runscontrarytothewisdomoftheOmniscientLord.Now the cause of their infallibility is their all-encompassing knowledge of obedience and

disobedience,ofwhatispermittedandwhatisforbidden,andgenerallyspeakingofviceandvirtue(or inaword, their theoretical intellect) thatkeeps themfromsinning (which iscarriedoutby thefacultyofthepracticalintellect).ArelevantquestioninthecontextofAdam’s(ع)siniswhereAdam(ع)residedbeforebanishment.

It could not have been the promised Paradise; for, firstly, as asserted in the Divine Text leavingParadise is not possible; secondly, Satan is not allowed in Paradise, and finally, there are norestrictionsontheconsumptionofanyfruitinParadise.ThelastpointmeritingmentioninthiscontextisinregardtothenatureofAdam’s(ع)error.One

ofthepositedexplanationsisthatitwasnotasinbutaneglectofwhatwasmoremeritorious(tarkawla); for, firstly,prophetsare infallible; secondly,considering the lofty stationof theprophets, itwould not be inappropriate for them to be upbraided on account of neglecting what is moremeritorious—hence,theadage,“TherighteousdeedsofthegoodfolkarethesinsofthosebroughtnightoHim;”thirdly,neglectingthemoremeritorioushasinfactoccurredamongtheprophets—asinthestoryofYunus(ع)—andsoisalikelypossibility.ButastothequestionofwhyAdamandEve(ع)werenotforbiddenfromtheconsumptionofthe

forbiddenfruitonearthastheywereintheGardenofEden,thereareseveralpossibleexplanations.It

is possible that the forbidden tree was an actual tree, a plant, the consumption of which entailedbanishment from the heavenly life that theywere enjoying, and as such therewould have been noreasonfortheprohibitionofthattreeonearth.Andaselucidatedintheappropriateplace,religiousdirectivesvarybasedonlocation,time,andotherparticularcircumstances.Anotherpossibilityisthatthetreeinquestionwasaspiritualreality.Inthiscase,thattreewaseither

thetreeofknowledge,whichisofcoursenotdefensibleasitiscontradictorytodefinitiveQur`anicandtraditionalprinciples.For,asrelatedintheQur`an,Adam(ع)wasnotonlynotrestrictedintheacquisitionofknowledgebutinfacthewastaughtallthe“names”thusbecomingtheteacheroftheangels.Anotherpossibility is that thetreeisametaphoricalallusiontothetraitofenvy.Ofcoursesince

Adam(ع)wasamessengerofGod, theenvy inquestionshouldbeconstruedasasortof longing,possibly a longing for the spiritual station of the Prophet of Islam, ‘Ali, Fatima, Hasan,andHusayn(ع).Alsointhiscontextitmayrefertothecondemnationofjealousybeforeenteringthisworld.

DetailedAnswer

Inreplytotheabovequestion,threeissuesmustbeexamined.However,itisnecessarytonotethe

fact that the absolute infallibility of the infallibles ,.i.e—(ع) the prophets and the Imams—is theconsequence of their luminous and lofty spiritual and existential stations in the order of existence.They are the hidden rays ofDivine effusion; the perfectmanifestations and the clear signs of theBeautyandMajestyoftheTruth.TheclayoftheirbodiesandtheformoftheirsoulsweremouldedbybothoftheDivinearms—i.e.,DivineBeautyandMajesty—andsotheyweretaughttherealityoftheDivineNamesandAttributesinpre-eternityintheworldoftheUnseen.Theyhavealwaysenjoyedthe friendshipofGod, theExalted; they see themselves in theperpetual presenceofGod, and it ispreciselythissenseofpresencethatprecludesthecommittingofsin,althoughtheyarestillcapableofit.Asregardsthequestionoftheinfallibilityoftheprophets(ع),thereareconflictingviewsamong

Muslimsects.Howeverthemainpositionscanbeorganizedintofivegroups:1. Theprophets (ع) are infallible vis-à-vis themajor sins butmight commit theminor sins.

Moreover,theyarebestowedwithinfallibilityatreachingadulthood.ThisistheviewespousedbythemajorityoftheMu’tazilites.2.Theyareinfalliblevis-à-visthedeliberateperpetrationofsinbutarepronetotheinadvertent

commissionof sin.Moreover, theprophets arebestowedwith infallibility after being appointed toprophethood.ThisviewisheldbyAbu‘AliJiba`i.3.Theprophetsareinfalliblevis-à-visallsinsexceptthosecommittedinadvertently.Theywill,

however, be punished for such sins, although the common folk are not liable in such cases. Thisdiscrepancyisduetotheheightoftheprophets’spiritualstation.ThisviewisembracedbyNazzamandthosewhofollowhisschoolofthought.4.Prophetsaresusceptibletothecommissionofsin,anytypeofsin,whethermajororminor,

andwhetherintentionalorunintentional.ThisistheviewembracedbyHashawiyyahandanumberofthetraditionalists(ahlal-hadith).5.Prophetsareabsolutelyinfallibleinregardtoalltypesofsin,whethermajororminor,and

whether intentional or unintentional. This is the view espoused by the Imamiyyah, the Shi’ites.According to theShi’ite schoolof thought, theprophetsareendowedwith infallibilityevenbeforethey are appointed to prophethood. The only negative deed that they might perform is acting inoppositiontowhatisencouraged(butnotmandatory)orwhatismoremeritorious.TheImamiyyahsupport theirbeliefbyanumberofarguments, threeofwhichwillbementioned

here.1. If theywere tocommitsins thatwould indicate their inferiority to the lowestofpeople,as the

knowledge which they possess of the Creator is not available to others. Hence, considering theknowledge which has been bestowed to them regarding Allah (awj) and the reality of sin and

disobedience to the command of the Lord—if theywere to sin, theywould be themost sordid ofsinners.2.Thecommissionofsinbytheprophetswouldposeadilemmato thebelievers.For,asDivine

messengerstheyaughttobeobeyed,butassinners,theirobediencewouldnotbepermissible.Thussuchascenariowouldentail thecoincidenceofobligationandprohibition, i.e., theconcurrenceoftwoopposites,whichisimpossible.3.The purpose of theDivinemission of the prophets is to serve as exemplars to be obeyed, to

instruct theirsocieties,andtodissuadethebelieversfromsin.If thecommissionofsinbepossiblefor the prophets that would translate into their people’s lack of trust in them—a trust which isnecessaryinordertoadvancetheirmission,hencedefeatingthepurposeoftheirmission.AndsuchisunbecomingandthusimpossibleinrespecttotheWiseLord.The infallibility of the prophets and the Imams (ع) derives from their complete knowledge and

directwitness of the unseen realities (which is due to theirDivinely inspired theoretical intellects)which prevents them from committing sin (and this aspect can be attributed to their Divinelyreinforced practical intellects). In this light it becomes clear that their infallibility is a volitionalmatterduetotheirDivineknowledgeofwhatispermissibleandwhatisnotandofviceandvirtue.ThesecondissueisthelocationofAdams’s(ع)residencepriortohisbanishmenttoearth.Wasit

thepromisedParadiseoftheHereafteroraterrestrialheaven?Someareoftheopinionthatitwasthepromised Paradise.Although Paradise does not accommodate obligation, but this does not pose aproblem in the case of Adam and Eve ,(ع) for the eternal residence in Paradise is the result ofacquiredeligibility,whichwaslackingintheircase.But there are several problemswith this view. Firstly, if he resided in Paradisewhich does not

accommodateobligation,thenwhydoestheQur`anstatethathedisobeyedAllah(awj)?AndhowwasSatancapableofdisobedience?Secondly,ifitwereParadise,thenSatanwouldnothavehadaccesstoit?Thirdly, theconsumptionofall thebountiesofParadiseispermissibleandAllah(awj)doesnotprohibitanything there,whileAdam(ع)hadbeenprohibited fromeating the fruitof the forbiddentree.Therefore, it seems that the correct view is that he was in a terrestrial paradise. This view is

actually substantiated by hadithswhich specify that itwas a garden in thisworld, pointing out thatAdam and Eve (ع) would even witness the setting of the sun and the moon. There are howevercontradicting hadiths indicating that the place of their residence was in a heavenly location. Thiscontention is corroborated by the usage of the word hubut in speaking of the banishment, whichdenotesdescendingfromahigherleveltoalowerlevel.The third issue is in regard toAdam andEve’s (ع) deed:whether they committed a sin or not?

Therearethreepositionsonthisquestion,twoofwhicharethemoreimportant.Thefirstpositionisthat, firstly, it was aminor sin, and secondly, it precededAdam’s (ع) prophethood, and hence thestationofprophethoodwasnotviolated.Severalreasonshavebeencitedinsupportofthisposition,amongthem:theversesthatdealwiththisissueclearlyindicatethesinfulnatureofthedeed,fortheword ‘isyan occurs in them,which in theQur`an is employed only in the sense of sin.Moreover,thereisnoreasontobelievethatthecommandaddressedtoAdamprohibitingtheconsumptionofthe

fruit inquestion(“la taqraba”)wasanadvisorywarning.Andfurthermore, itdoesnotmakesensethatAdam(ع)repentedonaccountofdisregardinganadvice.Theotherposition—whichseemstobethecorrectoneofthetwo—isthatAdam(ع)wasinfacta

prophet when committing the deed in question, for Jibra`il would visit him and the visitation ofJibra`il indicatesprophethood,forhedoesnotvisitanyonebutprophets.ThispointisstrengthenedbythefactthatAllah(awj)taughtAdam(ع)allthe“names”anditwasonlyhethatknewthemandnoteventheangelshadthatknowledge.Onthataccount,Adam(ع)wasappointedteachertotheangels,bestowingtothemtheknowledgeofthe“names”.AlltheseincidentswerepriortoAdam’s(ع)eatingfrom the forbidden tree. Hence, it can be inferred that Adam (ع) was in fact a prophet when hecommittedthedeedinquestion.TheproblemisthataccordingtotheShi’aschoolofthought,prophetsareabsolutelyinfallibleand

areevenfreeofminorsins.Thus,theprohibitionmustbeinterpretedasanadvisorywarningandsoAdam’s(ع)guiltwasneglecting thatwhichwasmoremeritorious.ButsinceprophetsareatahighstationofDivineknowledge,theyareguiltyeveninthecaseofneglectingwhatismoremeritorious.ThisiswitnessedalsointhestoriesofYunus(ع)(whenhebecameangrywithhis tribeandlostallhopeinguidingthemandsoabandonedthemwithoutaskingpermissionfromAllah(awj),whereatAllah(awj)confinedhimtothebellyofawhale,whereifhehadnotbecomecontriteandrepented,hewould have remained till theDay of Judgment)[214]andYusuf (ع) (when he sought help from aninmateinsteadofAllah(awj)fordeliverancefromprison).Although it should be noted that neglecting the more meritorious of deeds does not warrant

punishmentinthecaseoftheordinarypeople,for“Therighteousdeedsofthegoodfolkarethesinsof thosebroughtnightoHim.”It is for thisreasonthat themidnightprayerwasobligatoryfor theProphetwhileitwasanencouragedactforeveryoneelse.Itisthusthatthelaypeople’sperformanceof rituals, which is fraught with distraction and negligence, is inappropriate in the case of theprophetsofAllah(awj).Accordingtothisposition,‘isyanmustbeconstruedas“opposingthewordoftheLord”.“Word”

couldeither apply towhat isobligatoryorotherwise something just encouraged.Hence, the claimthattheusageof‘isyaninthesenseofignoringthatwhichisencouragedisinaccuratelosesground.Furthermore if in fact ‘isyan literally denotes disobeying a command, in this case because of thepresenceofirrefutableproofsitmustbeinterpretedaccordingly.Thewordghawaintheverseinquestion[215]denotesharmandloss,forifAdam(ع)hadabstained

fromeatingfromtheforbiddentree,hewouldhavedeservedagreatreward.Andrepentanceinhiscasewasnotforredressingasin,ratherforadeedthatwasunbecomingofhisstatus.Thismustbecomplemented by the fact that repentance is not always for rectifying a sin. It is, however, alwaysefficaciousinseveringthechainsofbondagetootherthanAllah(awj),thusmeritingagreatreward,althoughonemightnotbesinful.Butasregardstowhyhewasnotbannedfromconsumingtheforbiddentreeafterbanishmentoras

towhetherheregainedhisoriginalstatus,firstthemeaningofthe“tree”anditsconsumptionmustbeunderstood.Therearetwopossibilitiesastothemeaningofthe“tree”:Itwaseitheraconcreteplant—suchaswheat,fig,camphor,etc.—oraspiritualreality.Inthelattercase,itcouldnothavebeenthe“tree of knowledge” as some have contended, for he was the most knowledgeable creature after

Allah(awj),totheextentthathebecametheteacheroftheangels.Anotherpossibilityisthatitwasthetreeofjealousy,whichwouldhavetobeunderstoodasaninclinationtowardapositivethingownedby someone else, not the prevalent formof jealousy, for itwould be in conflictwith the status ofprophethood.IthasbeensuggestedthathisjealousywasinseeingthestatusoftheProphetofIslam,‘Ali,Fatima,Hasan,andHusayn(ع)andrealizinghisinferiority.ThisisamorelikelypossibilityasjealousyisevennowadetestabletraitcondemnedbyGod.Ithasbeenstatedinahadiththatjealousydevoursone’sfaithevenasfireconsumesacottonball.Ifhoweverthe“tree”referstoaconcretetree,itmustbesaidthatitisnotwrongfortherulingona

subjecttobedifferentindifferingtimesandlocations.Forinstance,intheveryearlyyearsofIslam,MuslimsweredirectedtoprayfacingJerusalem.Thatchangedlateronandtheywerecommandedtopray facing the Ka’bah. Or consider the case of consuming the corpse of an animal not slainaccording to the prescribed rite, where in normal circumstances it is forbidden while it has beenallowed—ordependingonthecaseobligated—inthecaseofanemergencytosaveastarvingpersonfromdeath.ToturnbacktothestoryofAdam(ع),eatingfromtheforbiddentreewasprohibitedinthatparticulartimeandplacebutpermissibleatothertimesandlocations.Furthermore,ifAdam(ع)was banished to earth, it was as the direct result of eating from that tree, and so that deed wasinjuriousonlyinthecelestialrealmandnotonearth.Wewouldliketoclosethisessaybynotingthatifthedearreadersareinterested,thistopiccanbe

pursuedatahigherlevel.Notes:[214]Suratal-Anbiya`(21),Verse87:} نیملاظلا نم تنك ينإ كناحبس تنأ الإ هلإ ال نأ تاملظلا يف ىدانف هیلع ردقن نل نأ نظف ابضاغم بهذ ذإ نونلا اذو {

[215]SuratTaha(20),Verse121:} ىعست ةیح يه اذإف اهاقلأف {

25ChapterPurposeofReligion

Question:Didreligioncometoimprisonusortosetusfree?

BriefAnswer

Freedom,fromthepointofviewofreligion,canbestudiedundertwoheadings:spiritualfreedom

andsocio-politicalfreedom.Fromthespiritualperspective,man’sessenceorimmaterialselfisfreefromcorporeality,materiality,andmaterialcharacteristics. It isnostalgicof itsplaceoforigin, therealmoftheDominionandthespiritualworld.Butduetotheattachmentofhissoultothebody,itisentangledwithworldlyandmaterialaffairs.Manhasnochoicebuttopursuehisperfectionthroughthemeans that thisworldaffords, for thisworld is thecultivation field for thehereafter.However,mostpeopletendtoviewtheworldinanindependentwayandareignorantofitstruevaluewhichisfoundinitsrelationtothehereafter.Hencetheygetcaughtupinfrivolitiesandtrivialpleasuresandthisbarsthemfromascendingtotheheightsofperfection.Insteadofconcentratingontheessenceandrealityof things theyaredistractedandconsider thesensiblephenomenaasultimatereality—beingutterlyobliviousofthemalakut (thecelestial realm)andspiritual realityof things. It is in thisveinthattheseekersofthematerialworldperceivefreedomasparamounttoenjoyingthepleasuresoftheworldwithoutanyrestraints,whereastruefreedomliesinextricatingoneselffromthesnaresoflust,anditisthisfreedomwhichreligionencourages.Fromthereligiouspointofview,eventhemightykingwho is constantly expandinghis empiremight be a slave, a slave to his self,while it is veryprobablethatsomeonelivinginutterpovertymighthaveabsolutesovereignty.Inconclusion:whattheseekersofthematerialworldpursueistheillusionofimaginaryfreedom,

butthatwhichreligionencouragesisrealfreedom.Regardingsocialandpoliticalfreedom,Islamneitheradvocatesradicalfreedomandanarchy,nor

doesitcompelthebelievertosurrendertoallexternalcircumstancesandunjustpowers,somethingthatwouldunderminehisdignity.It can be said that individual and social freedoms do exist in Islam butwith a qualification that

fundamentallydistinguishesthemfromthosethatareespousedbytheWesternworldview.ForIslamisAllah-centred,andassuch,ordainsthatman,inhisintellectualdiscernmentandapplicationofwill,referonlytoAllah(awj).Inthedomainofmoralupliftmentandculturalprogress,Islamexhortsthehumancommunitytoestablishjusticeandforbidsitsmembersfrominfringingontherightsofeachother, while at the same time encouraging them to expand their knowledge and intellectualendeavourswithaviewtotheproperapplicationofknowledge.

DetailedAnswer

Ourspirit,fromthepointofviewthatitisessentiallyimmaterial,isfreefrommatterandbodyand

thepropertiesofbodies.Thespiritofmanhasneitherlength,breadth,heightnordepth,norqualitiessuch as heat, coldness, the six directions and the other attributes of bodies. The spirit is from theworldof“command” (‘alamal-amr)and looks towards itsownworld.Thebeingsof the realmofexistence are either in the world of creation and matter or in the world of dominion (malakut),command,andimmateriality.Abovetheworldofbodiesthatcontainstemporalandmutablethings,thereisanotherworldthatcontainsbeingsthatarenotsubjecttochangeanddonotexistintime.Thisis the world of command that envelopes, comprehends, and rules over and above the world ofcreation.BoththecommandandthecreationbelongtoAllah(awj)astheNobleQur`anhasindicated:“BeawarethatthecreationandthecommandbelongtoAllah,whoisHighandistheCreatorof

theWorld.”[216]Thedescentofthespritfromtheworldofcommandtotheworldofcreationmeansthatthehuman

soulisinacertainsenseimprisonedinthelowerworld(dunya).Yet,itisnecessaryformantoobtainhisacquiredperfectionsbymeansofthisworldanditisbecauseofthisthatthisworldisconsideredthecultivationfieldforthenextworld.Lookingatthisworldasifitwereindependentandbyitselfkeepsmanawayfromspiritualwayfaringandjourneyingtothenextworld.Itmakeshimforgetabouteven the possibility of soaring free in the supernatural realms. Ifman persists in thismyopia andgroundedbehaviour,hebeginstothinkthathewillbeinthisworldforever.Accordingtothewordsof Imam ‘Ali b.Abi Talib ,(ع) “Hewho looks at theworldwith insight, theworldwill give himwisdomandhewhosewshiseyesuntotheworld,theworldblindshim.”[217]Thelifeofthisworld.Allah(awj)hasdescribedthelifeoftheworldasfollows:“Verily,thelifeofthisworldissportandvanity.”[218]

Playorsportisanactionwhosegoalisimaginary.Vainactionsarethosethatthatmakemanforgetothers.Theverseindicatesthefactthatthelifeofthisworld(thatistheattachmentofthesoultothebody)busiesmanwithhimselftothepointwhereheforgetsothers.Thecauseofthisisthefactthattheworlddeceivesthesoulinsuchawaythatitmakeshimthinkthatheisthebodyoronewiththebody.Afterbeingdeceivedinsuchmanner,itisonlynaturalthathebecomesdisconnectedfromtheotherworldandforgetsallofthegreatnessandbeautythatwasintheworldofcommand.Inthisway,hislifepassesinsportandvanities.Heturnstoeverythingwithimaginaryandfancifulgoals.Whenhereachesthoseillusionarygoals,hefindsnothing.Allah(awj)saysthat:“Thosewhodisbelieve,theiractionsarelikeamirageinadesert.Thethirstypersonbelievesitto

bewater.Whenhereachesit,hedoesnotfindanythingthereexceptAllah.”[219]The personwhobelieves in the primacy ofmaterial beings turns all of his attention to sensible

thingsandheistotallyunawareofthehiddenaspectofthings.Suchapersonwasteshislifeineating,

drinkingandplay.AccordingtothewordsoftheNobleQur`an,theyonlyknowtheapparentaspectoftheworldandtheyareunawareofthenextworld.[220]Butthepersonwholooksatthehiddenaspectofthingstakestheirapparentaspectasonlyasign

for the hidden. He considers the apparent to be a shell for the kernel that is the hidden. In nocircumstancewillhesacrificethekernelfortheshell.AstheCommanderoftheFaithful,‘Alib.AbiTalib(ع)hassaid,“ThefriendsofAllaharetheoneswholookatthehiddennatureoftheworld,whilethe ordinary people look at the apparent; they are concernedwith the futurewhile the people areconcernedwithtransientthings.”[221]Thosewhoseektheworldsurmisethatfreedommeanshavingalltheirworldlywishesgrantedand

having unlimited use of riches. They are not aware of the fact that in reality, ifwe give in to thecommandsofour carnal soul,webecomeevermoreboundby the shacklesof ourmaterial body.This is because the carnal soul is that aspect of the human soul that paysmore attention to bodilydesiresandhopestoremainforeverintheworld.Inrealityfreedommeanstobefreefromthesnaresofthisworldandourlowerdesires.Thisisthe

freedom that religion seeks to achieve.According to religion it is possible for someone to be thekingoftheworldbutbecauseheisentrappedbyhisbasedesires,heisnotfree.Howmanyapeopleexistwholiveinthemostconstrictingpovertyyetremainthemastersoftheirownwill.Ifthepowerofdesireandangercomeundertheguidanceofreason,thennotonlywilltheynotcorruptthesoul,but rather they will grow and become beneficial. True freedom is the dominion of reason (overdesireandanger)inthekingdomofthesoul.According toreligion,slavery is thedominationofangeranddesireoverman.AsImam‘Alib.

AbiTalib(ع)hassaid,“Howmanyanintellectisinthecaptivityofitsdesires.”[222]Again,thatgreatpersonalityhassaid,“Istherenotafreemanamongstyouwhowouldgivethis

(theworld)toitsowner?!Knowthatthereisnogreatertradeforyoursoulthanheaven.Thereforedonotsellyoursoulforlessthanthat.”[223]Whenmanbecomes free fromhisbasedesires, hewill be successful in society andhis cultural

activities.AscanbeunderstoodfromtheNobleQur`an,manfacesenemiesfromtheoutsideandtheinsidewhowishtoenslavehim.Freedomfromthesetwokindsofenemiesconstitutestheinnerandouter freedoms.Unfortunately some groups like the Sufis have overemphasized inner freedom tosuchanextentthattheyhaveforgottentheouterenemyi.e.thefalseGodsofgoldandembellishment.Inoppositiontothem,somegroupshavespentalltheirenergiesinfightingouterpowers,seekingtogainfreedominsociety.Theyconsidereverylimitationtobethecauseofman’sslavery.There is another group that believes that in order for man to reach perfection, felicity, and

freedom, both kinds of freedom are necessary. These two freedoms are interrelated. Freedom insocietyisnotpossiblewithoutspiritualfreedom.Inorderforustomakeanidealandhumanesocietyit isnecessarythatwedon’tgotoextremes

andobtainbothtypesoffreedoms.Therefore,inreligiousideologyandthought,neitherisabsolutefreedom permissible nor are we compelled to accept all the external conditions of an unjustgovernment.HenceinIslamthereisaconceptofsocialfreedom,butitisverydifferentfromwhatis

meantbythetermintheWest.Thegreatprophetscametoconstructtheworldbuttheylookattheworldinviewoftheafterlife.In

thisview, thepresentworldis likeacultivationfieldfor thenextworldandinwhichwemakeourafterlifewith our actions. The prophets came in order to teach people how to live in order to besuccessfulinthehereafter.Therefore,theinjunctionsoftheprophetsarefortodaybutonlysothatwecanobtainthehereafter.Religion has its own views regarding economic, political, and social development. It has not

relegatedthismattertotheintellectualsofsociety.Thereligionthatclaimsuniversalityandconsidersallhumanbeingstoshareinitsvisionmust,byitsownlogic,holdacomprehensiveviewabouttheirdevelopment. Therefore, understanding religion is quintessential. Of course, this is very difficult.Religionhas threedimensions,oneofwhich lies inside thesoulofman.Theother two lieoutsidehim. The two that lie outside are theQur`an and the noble progeny of the Prophet .(ع) The innerdimensionofreligionisthepowerofreasonandtheinnatenatureofman;thesetwoarecalledthe“proofs” of religion. Something that reason clearly understands to be true also carries religiousauthority.Becauseofthisreligionisacombinationofreasonandtradition.BecausethebasisofallaffairsisAllah(awj),andbecauseit isHewhocreatesall thingsandthe

successandlossofmanliesinHishands,therefore,all theaspectsofman’slifeshouldreflectHisorders, whether in economics or any other field. In ethical and cultural matters Islam has invitedpeopletojusticeandhasforbiddenpeoplefromtramplingontherightsofothers.Fromanotherpointofview,ithasencouragedpeopletolearnandteachothersandtoapplyone’sknowledgecorrectly.Thereisnogoodethicalpreceptexcept thatwhichreligionhas invitedus toandhasmadeiteitherobligatoryorrecommendedtoactuponit.ThereligionofIslamisglobal.Thisreligionsaysyoucanlivepeacefullywiththosewhodonot

defyordenyreligion.Itdoesnotprohibittolivepeacefullywiththosewhodon’twanttofightyou,overthrowreligiousgovernmentsorwanttobanishyoufromyourhome.[224]‘Progress’ can be either good or bad. Bad progress is wasteful and lavish living. The Qur`an

considersallthosethingstobebad.ItscoldsthosewhowasteAllah’s(awj)blessings.Inregardstothosewhoonlythinkaboutpersonalsuccessitsays,“Somearetheywhoonlythinkaboutthemselves;[225]

“theyeatasthecattleeat.”[226]Also,theQur`anhasscoldedthosewhohoardgold.[227]“Unfortunately,miserlinesshasmadeitshomeinman’ssoul.”[228]“Whoeverfreeshimselffromtheclutchesofhisowngreedinessissuccessful.”[229]Goodprogressistoworkhardandbesatisfiedwithlittle.Fromthispointofview,ifmanworks

hardforhisneedsandfortheneedsofsociety,thiseffortcanbecalledkawthar.

Notes:[216]Suratal-A’raf(7),Verse54:} نیملاعلا بر هللا كرابت رمألا و قلخلا هل الأ {

[217]NahjulBalaghah,Sermon82:هتمعأ اهیلإ رصبأ نمو هترصب اهب رصبأ نمو

[218]SuratMuhammad(47),Verse36:} وهل و بعل ایندلا ةویحلا امنإ {

[219]Suratal-Nur(24),Verse39:} هدنع هللا دجوو ائیش هدجی مل هءاج اذإ ىتح ءام نآمظلا هبسحی ةعیقب بارسك مهلامعأ اورفك نیذلاو …{

[220]Suratal-Rum(30),Verse7:} نولفاغ مه ةرخآلا نع مهو ایندلا ةایحلا نم ارهاظ نوملعی {

[221]NahjulBalaghah,ShortSaying432:اهلجاعب سانلا لغتشا اذإ اهلجآب اولغتشاو ـا، هرهاظ ـى لإ سانلا رظن اذإ ایندلا نطاب ـى لإ اورظن نیذلا مه هللا ءآیلوأ نإ .

[222]Ibid.,ShortSaying211:ریمأ یوه تحت ریسأ لقع نم مک .

[223]Mizanal-Hikmah,no.3589:اهب الإ اهوعیبت الف ةنجلا الإ نمث مکسفنأل سیل هنإ اهلهأل ةظامللا هذه عدی رح الأ .

[224]Suratal-Mumtahanah(60),Verse8:} نیطسقملا بحی هللا نإ مهیلإ اوطسقتو مهوربت نأ مكراید نم مكوجرخی ملو نیدلا يف مكولتاقی مل نیذلا نع هللا مكاهنی }ال

[225]SuratAli-’Imran(3),Verse154:} مهسفنأ مهتمهأ دق ةفئآطو {

[226]SuratMuhammad(47),Verse12:} ماعنألا لكأت امك نولكأیو {

[227]Suratal-Tawbah(9),Verse34:}… میلأ باذعب مهرشبف هللا لیبس يف اهنوقفنی الو ةضفلاو بهذلا نوزنكی نیذلاو {

[228]Suratal-Nisa’(4),Verse128:} حشلا سفنألا ترضحأو {

[229]Suratal-Hashr(59),Verse9:}… نوحلفملا مه كئلوأف هسفن حش قوی نمو

26ChapterPurposeofCreation

Question: What is the purpose of creation? Please state rational proofs in this regards. If the

purposeistoperfectourselves,thenwhydidnotAllah(awj)createhumanityperfecttobeginwith?

BriefAnswer

Allah (awj) is an unlimited beingwho holds all perfections. Creating (bringing to existence) is

munificence (jamal) and Allah (awj) is munificent. His munificence necessitates that He grantexistencetoanythingworthyofcreation.Thus,Allah(awj)createdbecauseHeismunificent.Inotherwords, thegoalandreasonbehindcreation isAllah’s (awj)attributeofmunificence.Since,Allah’s(awj)attributesofessencearenotextraneoustoHisessence,wecanconcludethatthegoalofcreationisAllah’s(awj)essence.Allah(awj)createdmanwithdualinclinations—forgoodandevil—andwithtwoopposingpoles

intheexternalworldthatcorrespondtothesetwo,namelytheprophets(whorepresentgood)andthedevils (who represent evil). In so doing, Allah (awj) enabled man to reach the highest level ofperfection possible for creatures, and also allowed him the freedom to fall into the lowest pits ofdepravity. If man, despite his animalistic desires and the constant whispering of satanic beings,followsthepathoftruth,heattainsstationsaboveeventhatoftheangels,preciselybecausethelatterdonothavesuchanimalisticdesiresandsatanicwhispers.However,ifhechoosesfalsehood,heendsupbeinglowerthaneventheanimals,fortheylackthespiritualcapabilitiesandpotentialofman.Had Allah (awj) given man every perfection that he could possibly achieve at birth, those

perfectionswouldnothavebeenvolitionalones.Besides,Allah(awj)hadalreadycreatedbeingsthathad all the perfections that they could achieve from the outset and thatwerewithout any potentialperfections. Thus, the purpose forwhichmanwas created is onlymet ifman achieves perfectionthroughhisfreelychosenactions.Althoughthedisbelieversandsinnerswhodonotreachperfectioncertainlydonotachievethetruegoaloftheircreation(i.e.actingaccordingtoAllah’s(awj)decreeandwishes)theynonethelessdonotgoagainsttheexistentialgoalofman’screation.ThisisbecauseAllah(awj)wantedwithHisexistentialwillthatmanbeabletochoosebetweentruthandfalsehood.HadAllah (awj)made it impossible forman to choose falsehood, belief andobediencewouldnothavebeenvolitionalandmanwouldnothavefreewill.

DetailedAnswer

Inordertoclarifytheanswertothisquestionwemustpayattentiontothefollowingpoints:1.TheaimandendofAllah’s(awj)actions:Allah(awj)isnotlimitedbyanything.Thisisbecause

He is the necessary being and His existence does not depend on another. He has, therefore, allperfections.2.OneofHisperfectionsisthefactthatHeisthegiverofgraceandisgenerous.Allah(awj)has

saidintheQur`an,“ThegraceofAllahisnotwithheld.”[230]3. On Allah’s (awj) part, there is nothing that prevents Him from giving. Therefore, if in an

instanceHedoesnotgive,itisbecauseofthelimitationsofreceiver;nottheGiver.Everythingthatcanbegiven, isgiven.Everygood thing, it canbe said, isbackedbyexistencewhileeveryevil is“backed”bynon-existence.Forexample,knowledge isgoodnessandperfectionwhile ignorance isevilandimperfection.Also,power,inoppositiontoincapacity,isperfectionandgood.Whenwepayattentiontothethirdpreliminary,wecaninferthatthegraceofAllah(awj)comesaboutbymeansofHiscreating.Therefore,thegiving-naturenecessitatescreation.Inotherwords,ifwesupposesomethingdeservestoexistbutAllah(awj)doesnotcreateit,then

thisispreventingagoodfromoccurringandwillbeconsideredniggardliness(giventhatexistenceisgood). We know, however, that Allah (awj) cannot be miserly. We can conclude from thesepreliminariesthatifonewereasked,“WhydoesAllahcreate,”wecanreplythat“HisbeingthegiverofgracehascausedHimtocreate.”TheattributesofAllah(awj)arenotexternaltoHisEssence.TheattributesofManandotherbodies

areadditionaltotheiressence.Forexampletheapplehasanessenceandrednessandsweetnessareitsexternalattributes.Theapplecanbesourorgreenandstillbeanapple.TheunityofAllah(awj)andHisattributesisaextensivetheologicalproblemthatonecanfollow

furtherintheologyunderthediscussionontheunityofHisattributes.Whatconcernsushereisthefact thatAllah’s(awj)creativity,whichis thepurposeofcreation, isonewithHisessenceanddoesnotlieoutsideHisessence.Therefore,ifweareasked,“WhydoesAllahcreate,”wewillreplythat,“becauseHeisAllah.”Therefore,thecauseforHiscreatingisHimself.Thisiswhatourphilosophershavesaid: thegoaland theagent inAllah (awj)areone. It ispossible toderive thismeaning fromsomeoftheversesoftheQur`anincluding“AllaffairsreturntoHim.”[231]Whathasbeenmentioneduptonowwasthegoaloftheagentincreationingeneral.However,the

goalofanyparticularagent,suchasman,requiresamorespecializedobjective.Thisgoal isnoneotherthanthespecificperfectionthatAllah(awj)intendsfromthecreationofman.

Inordertoexplain,wemaysaythatthefactthatAllah(awj)iscreativenecessitatesthatHecreateeveryperfectionpossible.Beforecreatingman,Hehadcreatedotherbeingscalledangels.Fromthestartoftheircreationtheypossessedalltheperfectionsthatwerepossibleforthem.Therefore,theywill innowayobtainnewperfections.Their level of existencewill innowayevolve.Allah (awj)relatesfromthetongueoftheangelsthat“Thereisnoneofusexceptthathehasaspecificstation;itiswewhoarefilledinranks;itiswe

whoglorifyAllah.”[232]Imam‘Alib.AbiTalib(ع)hassaid,“ThenHecreatedtheopeningsbetweenhighskiesandfilled

themwithallclassesofangels.Someofthemareinprostrationanddonotraisetheirheads.Othersare in a kneeling position and do not stand up. Some of them are in array and do not leave theirposition.OthersareextollingAllahanddonotgettired.”[233]TheyworshipAllah(awj).ThisisaperfectionthatAllah(awj)hasgiventothem.Itisnotpossible

forthemtodisobeyAllah(awj).Allah(awj)says,“TheangelsdonotexceedHiminspeechandtheyactonlyaccordingtoHiscommand.”[234]Healsosays,“Uponitwereplacedmeanangels.Theydonotshrinkfromactinguponwhattheywereordered

todo."[235]BecauseAllah(awj)iscreative,Hewantedtocreateagreaterperfection,asidefromtheperfection

giventotheangels.That is theperfectionofman’sfree-will.Inotherwords,Hewantedtocreateabeingwhowouldobtainalltheaforementionedperfections(thatbelongedtotheangels)withhisownfreewill.Hethereforecreatedman:abeingwhodoesnothaveallthepossibleperfectionsfromthestartofhiscreation.Butheissuchthathecanreachtheseperfections.Itisclearthattheperfectionthatmanobtainswithhisownfreewillisloftierthanthatgiventotheangels.Imam‘Alib.AbiTalib(ع)hassaid,“Allahhascreatedtheangelsfromtheintellect,Hedidnotplacelustinthem;andHecreatedtheanimalswith lust,butdidnotplace intellect in them.ButHeplacedboth intellectandlust in thesonsofAdam(ع).Therefore,hewhoseintellectovercomeshislustisgreaterthantheangels.Andhewhoselustovercomeshisintellectislowerthantheanimals.”[236]Therefore, the purpose behind the creation of man is Allah’s (awj) creativity. Allah’s (awj)

creativityrequiresHimtocreatethiskindofperfection:Thegreatestpossibleperfection.Whenweponder upon the abovementioned pointswe can conclude that the purpose behind the

creationofmanwillcomeintoexistencewhenmanhasthecapacitytoreachperfectionandstrivestodosowithhisownfreewill.Ifhehadthisperfectionfromthestart,itisclearthatitwouldnothavecomeaboutfromhisownfreewillandthereforethepurposeofhiscreationwouldnothavebeenmet.Wemust not forget that forman, obtaining even oneminor perfection is accomplished by him

exercisinghisfreewill.Andhenceindoingthisheisfulfillingthepurposeofcreation.Nowifmandoesnotclimbevenonerungintheladderofperfectionandpasseshiswholelifein

sin and disbelief, though he may not have actualized the special purpose of his creation, henonetheless has not escaped from the overriding reality that defines the purpose of creation ingeneral.Thisisbecausehehasactualizedsomethingthatwasapotentialforhim—forontheoppositepoleofhispotentialtobecomebetterthantheangels,laythepotentialtosinktothelowestofthelow.ItisAllah(awj)whocreatedhiminsuchawaythatheisabletochooseeitherperfectionorfailure.Therefore, even the disbeliever or sinner does not move contrary to the existential will of Allah(awj).Allah (awj) likes and wishes that man ascends the degrees of perfection and does not like him

falling intomisguidance. Inotherwords, in thecreationofman,Allah(awj)hasanexistentialwillandaconventionalwill(orwish).Hisexistentialwillisthatmanactualizesallhispotentials—whethergoodorbad.Hisconventionalwillorwishisthatmanonlyactualizeshispotentialforgood.Withthisexplanationitcanbesaidthatthebelievingmanhasactualizedbothpurposesofcreation,

existentialandconventional,andthathehasactedaccordingtoboththewillandwishofAllah(awj).Theunbelievingmanor sinner on the other hand, althoughhedoes not actualize the conventionalpurposeandisnotinagreementwiththewishofAllah(awj),isnonethelessinlinewiththeexistentialgoalofcreationandneverescapestheoverridingwilloftheAlmighty.

Notes:[230]Suratal-Isra`(17),Verse20:} اروظحم كبر ءاطع ناك امو {

[231]SuratHud(11),Verse123:}… هلك رمألا عجری هیلإ }…وAlso see:Surat al-Baqarah (2), Verse 210; Surat Ali-’Imran (3), Verse 109; Surat al-Anfal (8),

Verse44;Suratal-Fahir(35),Verse4;Suratal-Hadid(57),Verse5[232]Suratal-Saffat(37),Verses164-166:} نوحبسملا نحنل انإو . نوفاصلا نحنل انإو . مولعم ماقم هل الإ انم امو {

[233]NahjulBalaghah,Sermon1:…، نولیازتی ال نوفاصو ، نوبصتنی ال عوكرو ، نوعكری ال دوجس مهنم هتكئالم نم اراوطأ نهألمف . العلا تاومسلا نیب ام قتف مث

نومأسی ال نوحبسمو …[234]Suratal-Anbiya`(21),Verse27:} نولمعی هرمأب مهو لوقلاب هنوقبسی }ال

[235]Suratal-Tahrim(66),Verse6:}.. نورمؤی ام نولعفیو مهرمأ ام هللا نوصعی ال دادش ظالغ ةكئالم اهیلع {

[236]Wasa`ilal-Shi’ah,vol.11,pg.164:يف بكرو ، لقع الب ةوهش مئاهبلا يف بكرو ، ةوهش الب القع ةكئالملا يف بكر هللا نإ : ع) ) بلاط يبأ نب يلع نینمؤملا ریمأ لاقمئاهبلا نم رش وهف هلقع هتوهش بلغ نمو ، ةكئالملا نم ریخ وهف هتوهش هلقع بلغ نمف ، امهیتلك مدآ ينب .

27ChapterSignsforthere-emergenceofImamal-Mahdi

Question:WhatarethesignsforthereemergenceoftheMasteroftheAge[i.e.theTwelfthImam]?

BriefAnswer

The topic of the signs of the re-emergence is a complicated one and calls for a thorough

investigationofalltherelatednarrations.However,inbrief,thesignsfallundertwocategories.Onegroup consists of those signs which will certainly occur, foreshadowing the re-emergence: therebellionofSufyani,therebellionofYamani,theburstofaheavenlycry,themurderofaninnocentsoul,thesinkingofthearmyofSufyaniintothedesertground,therebellionofDajjal.Theremainingsignsarenotcertainandassuchmightnotoccur.Butfromanotherperspective,thesignscanbecategorizedintofourgroups:1.Thesocialsigns:thatis,toputitinanutshell,thosesocialphenomenawhoseupshotwouldbe

thedownfallofthethenpervertedhumancivilization.2.The religiousandIdeologicalsigns:whichconstitute thecollapseanddistortionof theDivine

religion.3.TheNaturalSigns:changessuchasalterationsintheconstellations.4.Theindividualandmiraculoussigns:suchastheburstofaheavenlycry,andthemurderofthe

InnocentSoul.

DetailedAnswer

A discussion regarding the signs of the re-emergence is somewhat complicated, for there are

numerousnarrationsinthecorpusofShi’aahadith,andaddtothatthenarrationsfoundintheSunnisources and even the heavenly books of previous religions, such as Christianity, Judaism,Zoroastrianism,andIndiancreeds,andallthesecallforacomprehensiveinvestigationandanalysis.Furthermore, the related narrations must be weighed as to the authenticity of their lines oftransmissionandalsothesoundnessoftheircontent.BasedontheShi’anarrations,itcanbeinferredthatthesignsfallundertwocategories.Onegroup

consists of those signs which will undoubtedly occur prior to the re-emergence, without anyqualificationorprerequisite;namely:therebellionofSufyani,therebellionofYamani,theburstofaheavenlycry,themurderoftheInnocentSoul,thesinkingofthearmyofSufyaniinthedesert[237],andtherebellionofDajjal.Thesecondgroupconsistsofsignswhoseoccurrenceiscontingentonthematerializationofcertainconditions.Therearemanysuchsigns.However,asmentionedbefore,thesignsofthere-emergencecanbecategorizedintofourgeneral

groups,whichwillbeexplainedinbrief.

a.TheSocialFactorsTosummarize,theappearanceofthesefactorsrepresentthedownfallofthethenmisguidedhuman

civilization.Someofthesefactorsareasfollows:1. The prevalence of injustice all over the world, or in other words, the universality and

globalizationofinjustice.2.Theperversionof rulers. It is imperative tonote thatwhat ismeantbyuniversal injusticeand

perversion of rulers is that the political regimes thatwill govern theworldwould be founded onsocial, political, cultural, and economic injustice, and hence the rulerswould exercise their powerbased on a spirit of domination, imperialism, and despotism. It should not be inferred that justindividualsorregimeswouldbenonexistent,but that theprevalentsystemofgovernancewouldbethatofinjustice.3.Inflationandeconomicinstabilitywhicharetheconcomitantsofanunjustsystem.4.TheappearanceofcharlatansandDajjal-likecharacterswhowillclaimtobesocialreformers.

The advent of Dajjal is one of the indisputable signs of the re-emergence to which all previousreligionshavealsoalluded.Dajjalliterallymeansonewhocoverstruthwithfalsehoodanddeceit.Itislikelyhowever,basedonthesignsmentionedinthenarrations,thatDajjalisnotapropernameofasingle person rather it is a general title for all devious anddeceitful individuals and regimeswhodeceive the masses and bar the path of truth. Some scholars have interpreted Dajjal as being areferencetocontemporaryWesterncivilization.5. Charlatan and debased individuals will become speakers of their societies. Incompetent

individualswillhaveauthorityintheirsocieties.6.Righteousandhonestpeoplewillbeputasideandreplacedbydishonestandboastfulcharacters.7. The rebellion of Sufyani. However, regarding the question of whether Sufyani refers to a

specific individual or is a general title for all deceitful individuals and regimes, there can be nodefiniteanswer.Butwhatisclearisthatthenamesignifiesanindividualorindividualsandregimesthat are capitalist, predatory, oppressive, backward, and which (or who) propagate superstitions.Theirdistinctive trait is theirwillingness todemoralizecommunities.Thenarrationsprophesy thatSufyaniandhisarmywillvanishintothegroundinthedesertofBayda’—anareabetweenMeccaandMedina—andonlyonepersonwillsurvive,theonewhowillspreadthenews.[238]8.War,hypocrisy,andbloodshedwilltakeover.Inthenarrations,itisdivinedthat[global]warwill

breakoutwhoseinstigatorswillbeapeoplereferredtointheahadithastheTurk,whichapparentlyconstitutetheethnicgroupswhotracetheirancestrybacktoTurkb.Yafithb.NuhwhotodayinhabittheregionsofMongolia,Punjab,Turkey,Siberia,Afghanistan,India,andinitsbroadmeaningalsoincludesthepeoplesoftheWesternhemisphere.Thenarrationsalsopointtothekillingof23people,butthisisregardedasbeingamongtheunverifiablesigns.9.Revolutionswilleruptinanefforttofightglobaloppressionandcorruption,someofwhichwill

succeedinorganizingnewgovernments.TherebellionandmovementofYamani,whichisasymbolofthestruggleoftruthagainstdeviationattheEndofTime,willbeonesuchuprising.ThemovementofacertainSayyidKhurasaniwhowillbeofthelineageofImamHusaynb.‘Ali(ع)andwhowillrisetoupholdjusticeisanotherofthefactorsinvolved.Thesetwomovements—oneofwhichwillbeinYemen and the other in Iran—will be among the elements laying the groundwork for the re-emergenceofImamal-Mahdi(ع).ThenarrationsaugurthattheregimethatwillbeestablishedinIranwill,firstly,invitethepeopletoIslamandthepathoftheAhlulBayt(ع)andwill,secondly,clearitsterritory—whichwillextendtoKufah—frominjusticeandcorruptionandwill joinforceswithandobeytheImam(ع)whenhere-emerges.

b.ReligiousandideologicalfactorsThatis, thecollapseandperversionofreligion.IthasbeennarratedfromtheCommanderofthe

Believers,Imam‘Alib.AbiTalib(ع)thatattheEndofTimeprayerwillbeabandoned;trustswillbedishonoured;lyingwillbeconsideredpermissible;usurywillbecomeprevalent;briberywillbeall-encompassing;religionwillberelinquishedinfavourofthemateriallife;women’scounselwillbesought;familybondswillbesevered;peoplewillbecomelicentious;murderwillacquirenormalcy;patiencewillbecountedasaweakness;injusticewillbepridedon;thepeopleofknowledgewillbetreacherous; the reciters of theQur`anwill be perverse; themosqueswill be embellished and theminaretsbuilthigh[butwithoutthespiritualitythatistheirsubstance];promiseswillbebroken;anddesireswillbeeverdiverse[andconflicting].To put itmore generally, the precepts of Islamwill be neglected.However, this neglectwill be

relative;thatis,itwouldbetheprevalentmoodofhumansocietyatthetime.ThisistosuchanextentthatithasbeenrelatedthatwhentheImam(ع)re-emergeshewillbringanewway,anewbook,andanewreligion;meaningthatIslamwillbesocontaminatedwithsuperstitions, theQur`ansoassailedwithconceptualdistortions[i.e.falseinterpretations]thattheirrealityandinnertruthwillhavebeen

forgotten.

c.NaturalfactorsAlso among the signs heralding the re-emergence of the Imam (ع) are the natural disasters

mentionedinthenarrations;suchasthe[prodigious]lightningoftheEndofTime;lunarandsolareclipses which will occur outside their natural timeframe; changes in the constellations and theatmosphericconditions(inwater,air,sunrise,sunset,etc.).Andofcoursethesenarrationsarecapableofbeingunderstood in relation to certain events that are takingplace in this age, just asAyatullahMurtadaMutahhari interpreted the “rising of the sun from thewest” [which is counted among thesigns]astheriseofIslamatthehandsofImamKhomeinifromParis.

d.Theindividualandmiraculoussigns1.TheBurstofaHeavenlyCry -According to thenarrations,beforeorduring theeventof re-

emergence, an angelwill cryout from theheavenproclaiming the re-emergenceof the Imam .(ع)That angel will be the Faithful Jibra`il whose cry will be heard in all four corners of the globe.Everyone will hear it in his own language without detecting the direction from which the cryoriginates.Butat the same time theDevilwill alsocallout, “‘Uthmanwasmurderedwhilehewasinnocent”withtheintentiontoconfusethepeople.[239]2. The Murder of an Innocent Soul - The Innocent Soul will be the nickname of a certain

Hashimite youthwith a high degree of spiritual perfection.Hewill fight theSufyani army and onbeingdefeatedwill take refuge inMedina.When theSufyani army reachesMedina,hewill flee toMecca.TherehewillinvitepeopletothewayoftheHouseholdofMuhammad(ص)butwillbeslainbetween the Rukn and the Maqam while innocent of any crime.[240] His death will awaken theconscienceofthepeopleallovertheworld,whichwillinturnpreparethemtopledgeallegiancetotheImam(ع).Fifteendaysafterhisdeath,there-emergencewilltakeplace.[241]HeistheImam’s(ع)representativeandenvoyamongthepeople.Therearealsoothersignsmentionedinthenarrationswhichwehavenotincludedhere.

Notes:[237]Kitabal-Ghaybah,pg.252

[238]Kitabal-Ghaybah,pp.279-282[239]Kitabal-Ghaybah,pp.253-254[240]Kamalal-DinwaTamamal-Ni’mah,pg.331[241]Ibid.,pg.649

28ChapterIssuessuchasmarriage,placeofresidenceetcetc,concerningthelifeoftheTwelfthImam

Question: Is theTwelfth Imammarried and if so does he have children?Where is his place of

residence?What does hewear andwhat does he subsist on?What is the sense in praying for hiswellbeing?

BriefAnswer

Theopinion thathehasaspouseandchildren—althoughpossibleandnotnecessarily inconflict

withthemissionofhisprolongedoccultation—isnotsupportedbyanydefinitiveevidence.ItmightreasonablybecontendedthatjustasDivinedecreehasdictatedthatheshouldremainintheshadowsofmysterysotooshouldthisquestionremainapartofthatmystery.Astothelocationofhisresidence,therearethreegroupsofahadiththataddressthisquestion.The

firstgroupdonotspecifyacertainlocationbut—inthecaseofsomeofthematleast—indicatethatheisitinerant,remainingprimarilywithinthemountainousanddesertregions.Thesecondgroupstatethathelivesamongpeoplebutwithoutbeingrecognized.Thethirdgrouppointtospecificlocationsas to where he resides, such as Medina, or Mount Razawi in Medina, or around Mecca, in theMountainofZuTua.Although the three groupsmight seem contradictory, they can be reconciled. For, itmight very

likelybethecasethathemainlyliveswithincities,inMeccaorMedina,butsometimesduetourgentcircumstancesleavesforthemountainsanddeserts.Astothequestionofhisdietandclothing,itshouldbeborneinmindthathelivesanordinarylife,

muchlikeotherpeople.Onreferringtothehadithsitismadeclear,however,thathecontentshimselfwiththeleast.InahadithImamHusaynb.‘Ali(ع)explainsthathisattireisroughandcoarseandthathisdietconsistsmainlyofbreadproducedfrombarley.Astowhyweprayforhishealth,itmustbesaidthattheahadithrelatedfromtheImamsexhortus

to do so, and so we must comply in spite of being unaware of the reason. Nevertheless severalpossibleexplanationsmightbeposited,amongthemthefollowing:1.Prayingforhishealthisafactorconducivetohiswellbeing,andasGodknowsthatthereare

believersineveryagewhoprayforhiswellbeing,itisinthiswaythatHeguaranteeshishealth.Ofcourse,thisshouldnotimplythatifnooneprayedforhimhewouldbeovercomebydisease.ThisissimilartoGod’sguaranteethatHewillsecureHisreligion,althoughsomemayrenouncetheirbelieftherein.2.WhathasbeenguaranteedonGod’spartistosafeguardhislifeuntilthetimeofhismission.

Hence,thismightnotincludeminorailmentsanddistresses,whichcouldpossiblybecoveredbyourprayers.

DetailedAnswer

ThelifeofAl-Mahdi(ع)isanenigmaticissue,andthereforequestionsrelatingtoitmightnotbe

answereddefinitively,althoughonecanarriveatprobableanswersbystudyingthehadithsthathavebeenrelatedinthisregard.Oneof thequestionspertaining to ImamZaman’s (ع) life iswhether he has a family.There are

threepossibleanswerstothisquestion:a)thathenevermarried;b)thathemarriedbuthasnotfatheredchildren;c)thathedoesinfacthavechildren.The implication of the first possibilitywould be his abandonment of a very important religious

practice, which is hence very unlikely. Of course, it might be countered that the issue of hisoccultationanditssecrecyareofutmostimportanceandthusmarriage—whichalthoughimportantisnotnearlyasimportant—canbeabandoned.Thiscontentionhoweverisnotacceptable,formarriageandthesecrecyrequiredduringhisoccultationareinnowayatodds.Thesecondpossibility,althoughfreeoftheproblemwithwhichthepreviouspossibilityisfaced,

raisesanotherquestion:Hashemarriedonlyonce—henceishiswifesharinghisunusuallongevity—orhashebeenmarriedtomultiplewives?Thereisnoevidencetosupporteitherside,butitwouldnotbeunlikelyifthelatterwerecorrect.Theproblemwhichthismightbringtomindisthepossibilitythathisidentitymightberevealed.Howeverthismightposeaseriousproblem,foraccordingtothehadiths,inhisoccultationitishisidentityasthetwelfthimamfromtheprogenyofMuhammadthatmustbekeptsecret,whichwouldnotbejeopardizedbypersonalrelationsifthepeoplewhomheisincontactwithbeunawareofhisstatusassuch.[242]Thesamequestioncanbeaddressedinthecaseofthethirdpossibility.Thispossibilityhoweveris

facedwithanadditionalproblem:If theImamdidinfacthavechildren, theywouldsooneror laterdecide to search for their true identity which might in turn jeopardize Imam Zaman’s (ع) secretmission.Therearehowevernoahadiththatspecificallyverifyanyofthesethreepossibilities.Astofurther

accentuatethedilemma,thereisahadiththathasbeenrelatedthroughtwochainsoftransmitterswithoneconsequentialworddifferinginthetwoversions.OneversionrelatedbyShaykhal-Tusireads,“ImamJa’farb.Muhammadas-Sadiq(ع)said,‘Nooneofhischildren(wuldihi)oranyoneelsewouldknowhiswhereabouts.’”[243]IntheotherversionrelatedbyNu’man,thehadithreads,“Noonefromhisfriends(wali)oranyone

elsewouldknowhiswhereabouts.’”[244]Thusduetothisdiscrepancy,thereisnoreasontopreferShaykhal-Tusi’sversion.Onthecontrary,

Nu’man’sversionseemsmorepreferableintermsofitschainoftransmittersandthewordingitself.For instance, inShaykhal-Tusi’sversionthere isa thirdpersonsingularpronoun(ghayrihi)whichseemstobeincorrectasitsantecedentisplural(wuldihi)whichisunjustifiable,exceptifaccountedforaccordingtothefollowingthreepossibilities:1.Thatthismistakeisattributabletothescribes;2.ThatthehadithisindicatingthattheImamonlyhasoneson;3.Orthatthehadithisnotspecifyingwhetherhedoesinfacthaveachildornotbutthatifhedid,

thesecrecyofhismissioninoccultationissoparamountthatevenhischildwouldn’tknowhim.Moreover,thechainoftransmittersisfaulty,whichevenifthiscouldbeoverlooked,anotherissue

wouldbe that it isunclearwhether thehadith isabout the timeofoccultationor is referring to theperiodafterhisreemergence.Therearetwootherhadithsthatcomplicatethecontroversy.OneisaprayernarratedbyIbnTawus

fromImam‘Alib.Musaal-Rida(ع):“OAllah,granthim[i.e.theTwelfthImam]inregardtohimself,hisfamily,hischildren,andhisprogeny…”[245]The other hadith is related from Imam Ja’far b.Muhammad as-Sadiq :(ع) “It is as though I see

the Qa`im [i.e. the Twelfth Imam] in the Mosque of al-Sahlah with his family accompanyinghim.”[246]Somehavecitedthestoryofthe“GreenIsle”toclaimthattheImam(ع)hasafamilyandnumerous

childrenwhoresideontheisleandhaveitalltothemselves.Thisstoryhoweverisonlyamyth.Itismoreakin toa tailof fiction than to reality. ‘AllamahMajlisiwhohasnarrated thisstoryexplains,“Since I did not find this story in any of the reliable books, I have brought it in a separatechapter.”[247]ShaykhAqaBuzurgTehraniassertsthatthistaleisafabrication.[248]Hence,althoughitispossiblethatImamZaman(ع)hasafamily,itisnotverifiable,asthereareno

authentic hadiths to the point.On the other hand, there does not seem to be any good reasonwhyImamZaman(ع)wouldabandonthereligiouspracticeofmarriage.Wheredoes the Imamreside?Thereare threegroupsofhadith in this regard thatat firstglance

mightseemcontradictory.Thefirstgroupdonotspecifya locationbut rathersay that theImamisitinerantinmountainsanddeserts—suchasthehadithnarratedbyIbnMahziarandwhichShaykhal-TusihasrecordedinhisGhaybah.[249]Thesecondgrouparethosethatpoint toaspecific locationas towheretheImamresides.These

hadiths are divergent however in regard to where that location exactly is. Some of these hadithsmentionthecityofMedinaormorespecificallyMountRazawiwhichislocatedontheoutskirtsofthecity.[250]Inreferencetosuchahadith‘AllamahShushtariwrites,IthasbeenascertainedinauthentichadithsthattheImam’sresidenceinboththemajorandminor

occultations is Mount Razawi. And the fact that the Kisaniyyah claim it as the headquarters ofMuhammadHanafiyyahdoesnotnegate itsbeingwhere the Imamresides.For, theKisaniyyahhad

basedtheirbeliefonthenumerousaccountsinwhichtheProphet(ص)hadprophesiedthecomingofthe Al-Mahdi, his occultation, etc., but had erroneously accepted Muhammad Hanafiyyah as thepromisedAl-Mahdi.Andgenerally,alldeviationsandaberrationsstemfromatruthwhichhasbeenwrongfullyunderstoodormanipulated.[251]A number of these hadiths however point to an area aroundMecca—namely, Zu Tuwa—as the

residenceoftheImamandwherehewillbeginhisrevolutionalongsidehiscompanions.[252]ThethirdgroupofhadithsalsolacksanyallusiontoaspecificlocationbutpointsoutthattheImam

doesinfactinteractwithotherpeoplenormallybutwithoutbeingidentified.[253]Onexaminingthethreegroupsmorecarefully itbecomesclear that there isnodiscrepancybetweenthem.TheImamleadsanormal lifewithoutarisinganysuspicion.Thismode is themostconvenient for the Imam.AndthisisinnowayatoddswithhimbeinginMeccaoroccasionallyretreatingtomountainsanduninhabitedregionsinurgentcircumstances.What is the Imam’s (ع) diet comprised of andwhat type of dress does hewear?Asmentioned

above, the Imamlivesanormal life.However thehadiths indicate thathecontentshimselfwith theminimumof foodand the simplestof clothing. InhisKitabal-GhaybahNu’mani narrates a hadithfromImamJa’farb.Muhammadas-Sadiq(ع)andImam‘Alib.Musaal-Rida(ع)whichaddressestheabovequestion:“Heonlywearscoarseclothingandeatsunpalatablefood.”[254]Inanotherhadithheisrelatedtohavesaid,“Hisclothingisroughandcoarse,andhisfoodisbread

madefrombarley.”[255]HowcanonemakesenseofthecommonpracticeofprayingforImamZaman’s(ع)healthwhen

Allah(awj)hasguaranteedit?Praying for the Imam of the Age (ع) is a religious practice that necessarily has its particular

wisdom, which though beyond our comprehension, nevertheless exists. Just as when our doctorprescribesamedicineforus,whoseprecisenatureandeffectswemightnotknow,yetitisnotwithoutreason, forheknowswhathe isdoing.Atany rate,weare tocomplywith theexhortationsofourreligiousauthoritieswhomwetrustanditisthistrustthatassuresusthattheremustbesomewisdombehindprayingfortheImam’shealth.There are however certain points thatmight shed some light on this enigma. Firstly, one of the

means bywhich the Imam’s (ع) health ismaintained is through the prayers of the believers. Thishowevershouldnotbeunderstoodtoimplythatifweceasetopray,hishealthwouldbejeopardized,for thereareat all times somebelieverswhopray forhiswellbeing.Allah (awj)alwayshas someagentsinstoretocarryoutHismissions.Thisissimilartothescenarioofsomebelieversrenouncingtheir faith. In such a case the Divine religion will not perish. Rather Allah (awj) will entrust thereligiontoanothergroupwhowillsafeguardit:“So if these disbelieve in them,We have certainly entrusted them to a people who will never

disbelieveinthem.”[256]Thatis,ifweasguardiansofthedivinereligion—whichwouldindeedbeagreathonourforusif

it were so—abandon our duty, Allah (awj) will replace us with another community that wouldshoulderthedutyfaithfully.Orforinstance,accordingtothegeneralrulethereisalwaysthecampofevil,butitisone’sownchoicetodecidetobeinthatcamp—likeinthecaseofShimrwhobecamesobase and evil that he carried out the barbarous and unimaginable sin of slaying ImamHusayn b.‘Ali(ع)—ornot.Thesecondpointtomentioninthisregardisthatitisverylikelythattheprayersofthebelievers

areefficaciousatleastinrelievingtheImam(ع)ofminorailments.ForwhathasbeenguaranteedbyAllah(awj)ishislife,andnothisbeingfreeofanyandallillsanddistresses.ItisinthiswaythatourprayerscouldbeofhelpandthisisinnowayagainstAllah(awj)’swill.

Notes:[242]It is narrated from Imam Ja’far b. Muhammad as-SadiqH that “…{he} will go around

amongstthepeople,passthroughtheirshopsandmarkets,and{even}stepontotheircarpetsbuttheywillnotknowhim…”(Muhammadb.Ibrahimal-Nu‘mani,Kitabal-Ghaybah,p.164.[243]Kitabal-Ghaybah,pg.162… هریغ وال هدلو نم دحأ هعضوم ىلع علطی ...ال

[244]Kitabal-Ghaybah,pg.172… هریغ وال يلو نم دحأ هعضوم ىلع علطی ...ال

[245]Jamalal-Usbu‘,pg.312:… هتیرذ و هدلو و هلهأ و هسفن يف هطعأ …و

[246]Biharal-Anwar,vol.52,pg.317:… هلایعو هلهأب ةلهسلا دجسم يف مئاقلا لوزن یرأ ينأک …

[247]Biharal-Anwar,vol.52,pg.159[248]al-²ari‘ahIlaTasanifal-Shi‘ah,vol.5,pg.108[249]al-Ghaybah,pg.266[250]al-Kafi,vol.1,pg.340[251]TheSeriesofArticlesandSayingRegardingtheImamMahdi,pg.64[252]Kitabal-Ghaybah,pg.182[253]Kitabal-Ghaybah,pg.164–Thetranslationofthishadithwasmentionedinthefirstfootnote.Itindicatesthathelivesamongstallothersexceptthattheydon’tknowhim.[254]Kitabal-Ghaybah,pg.233:… بشجلا الإ هماعط امو ظیلغلا الإ هسابل ام هللاوف …

[255]Kitabal-Ghaybah,pg.234:… بشجلا ریعشلا الإ هماعط امو ظیلغلا الإ هسابل ام هللاو …

[256]Suratal-An‘am(6),Verse89:}… نیرفاكب اهب اوسیل اموق اهب انلكو دقف ءالؤه اهب رفكی نإف {

29ChapterThequalitiesofhumansocietyafterthere-appearanceofImamal-Mahdi–thestateofJustice,oppression,povertyandsin

Question:AfterthereappearanceofImamMahdi(mayAllahhastenhisreappearance),howlong

willittakebeforetheruleofjustice[becomesuniversal]?Willanypoorpersonortyrantremain?Ifno,thendoesthatmeanthatnosinwilleverbecommittedagain?Isitcorrectthathewillbemartyredatthehandsofabeardedoldwoman?HowdoessuchacrimetakeplacedespitetheImam’suprootingofoppression?

BriefAnswer

Whatthenarrationsyieldinthisregardisthatwarwillbewagedforoveraperiodofeightmonths,

after which time all the various countries will fall under his reign, the rule of justice will beestablishedworldwide,anddisbelief,polytheism,andhypocrisywillbeentirelyuprooted.Hence,notyrant will remain in power over any society, and the main incentives of sin, particularly socialmisdeeds, will be eradicated. The earthwill yield its treasures ofmineral deposits and cropswillflourish; the share of the poor will be exacted from the oppressors and the rich and it will bedistributedamongthepoortosuchanextentthattherewillbenoneedforcharityandalms,forallwillbeaffluentandwelloff.

DetailedAnswer

BeliefinthereappearanceofImamZaman(ع)isaninstanceofbeliefintheunseenrealities,those

realitieswhichcannotbeacceptedandwhosequalitiescannotbeapprehendedbyanyothermeansbutfaith and through a study of the corpus of authentic narrations. But sincemost of the ahadith andnarrations have through time undergone corrosion as the result of various factors—suchas,taqiyyah(dissimulation)onthepartoftheShi’ites,fabricationanddistortionofnarrationsbytheenemiesoftheShi’ites,neglectoforthelackofattentioninrecordingthenarrationsonthepartofthe transmitters, and absence of adequate facilities for publication and preservation of the texts—adetailedunderstandingoftheeventspriortoandfollowingthereappearanceofImamZaman(ع),asdesired by the truth-seeking Shi’ite, is not feasible. This becomes especially difficult when facedwithsomeofthecontradictionsintherelatednarrationsthatarenotreconcilable.Hence,thereplytothe aforementioned question—particularly the first part—is [to a great extent] conjectural. And inordertoforwardanappropriateresponse,thequestionmustbebrokendownintoseveralparts.Theanswertoeachpartwillbediscussedseparately.AfterthereappearanceofImamMahdi(ع),howlongwillittakeforhimtoestablishtherule

ofjustice?To thisquestion, ImamMuhammadb. ‘Alial-Baqir has(ع) replied,“Fora fulleightmonths,he

willhavehisswordunsheathedandwillkilltheenemiesofAllahuntilAllahissatisfied.”[257]Basedon thenarrations that areavailable tous,hewill reappear inMecca.After theeliteofhis

followersjoinhimthere,theywillthenadvancetoward‘Iraq,Sham(thepresentdaySyria),andfromthere toward Jerusalem. Thereafter the lands of Europe, Turkey, China,Afghanistan, and of otherregions will be conquered by him, and so after eight consecutivemonths of fighting, the rule ofjusticewillbeestablishedandpeaceandsecuritywillbecomeprevalent.Butaboutthedurationofhisrule,thereisinconsistencyamongstthenarrations.Someoftherelateddurationsareasfollows:19yearsandsomemonths;sevenyears;40years;10years;309years,eachyearofwhichisequivalentto20or40normalyears.And40daysafterhismartyrdomordemise[dependingonthenarration],theearthandtheskywillbedemolishedinpreparationfortheDayofJudgment.

Willanyneedyindividualsremainafterhisrulehasbeenestablished?AftertheImam(ع)risesandestablishestheruleofjustice,theearthwillyieldtohimhertreasures

of mineral deposits and crops, the shares that rightfully belong to the destitute and poor will beexacted from the rich and the oppressors to be justly distributed, as the result of which no poorpersonwill remain, to the extent that there will be no use for charities and zakat. Imam Ja’far b.Muhammadas-Sadiq(ع)says,“Theworldwillberevitalizedbytheimplementationofjustice,theskywill send down abundant rain, trees will reveal their fruit, and the earth will deliver her plants,embellishingherselfforherinhabitants.”Peoplewillbesowell-offthatithasbeennarratedthatononeoccasionImamZaman(ع)willorder

theannouncer to inform thepeople thatwhoever is inneedof financial aid should standup.Fromamongtheentirepopulationonlyonepersonwillstandup,proclaiminghisneed.ImamZamanAwill

tell him, “Go to the treasurer and tell him thatMahdi commands him to provide you with somemoney.”AtconveyingtheImam’smessagetothetreasurer, thelatterwill tellhim,“Bringmeyourgarment.”Thenthetreasurerwillfillitfull.Whenthepoormanturnsawaytoleave,hewillregrethisrequest, saying to himself, “Why should I be the greediest of the nation of Muhammad?” Sohewillreturnittothetreasurer,butitwillnotbeaccepted,andMahdiwilltellhim,“Whatwehavegranted,wewillnottakeback.”In describing the time of Imam al-Mahdi’s (ع) rule, the Prophet (ص) has said, “People will be

searchingforsomeonepoorwhowouldacceptcharityorgiftsfromthem,tonoavail;theywillputasidethezakatoftheirwealth,buttheywillnotfindanyonetogiveitto,forallwillbemadewell-offbyAllahgrace.”AfterImamal-Mahdi(ع)establisheshisrule,willtherebeanyoppressorsremaininginpower?ThecharactertraitoftheuniversalruleofImamal-Mahdi(ع)willbetheworldwidemaintenance

of peace, security, justice, and the annihilation of the foundations of corruption, decadence,oppression, and crime; just as this has been the main purpose of all the prophets, but with thedifferencethatthesuccessofthelatterandtheirsuccessorsfollowingthemwasnotasdecisive,butnevertheless,establishingworldwidepeaceandsecurityhasalwaysconstitutedoneoftheirpromises.And so theunpolluted souls ofmankind at large, ever since thebeginningof humanhistory, havebeen waiting for the time when those promises would be realized.Now since Allah (awj), Hismessengers, and their infalliblesuccessors do not breach their promises, they would not raise thehopesofpeoplewithoutagoodreason.Thismeans that thispromisewillcertainlyberealizedandthatajustgovernmentwillbeestablished,consistingoftheaforementionedcharacteristics.This promise is so vital and real that its realization can be considered the rationale behind the

creationofhumankind;apromisethatoncerealizedwillleadtotheunityofthewholeofhumankindunderthebanneroftawhidand,byAllah’s(awj)mercy,theuprootingofdisbelief,polytheism,andhypocrisy[258] fromamongst them.Thenarrations that express this arenumerous.For instance, ithasbeenrecordedthatImamHasanb.‘Alial-’Askari(ع)toldhisson,[Mahdi](ع):“ItisasthoughIseeyouwhenAllah’s (awj) supporthasbeen sentuponyou, relief (faraj) has been achieved, yourmagnificenceandgreatnesshasrisen…itisatthismomentthattheruleoftruthwilldawnandthedarknessofevilwillvanishfromthesceneofexistence.Throughyourhands,Allahwillbreak theoppressors’backs,will reinstate thereligioussacraments,willenlighten thehorizonsof theworld,andwill establish calm and peace throughout theworld.Your enemieswill be disgraced and yourfriends esteemed and victorious. Not even a single oppressor, criminal, rebellious denier,encroachingenemy,spitefulopponentwillremainonthefaceofearth,forwhoevertrustsinAllah,He will provide him sufficient support. Verily, Allah fulfils His wish and executes His definitivepromiseandwill.VerilyAllahhassetaplanforeverything.”[259]

WillsinbetotallyannihilatedafterImamZaman’s(ع)rulehasbeenestablished?Themost importantmotives for the human being’s sinning are, on the one hand, his avarice in

hoardingmaterialwealthand,ontheotherhand,hissenseofneedforthegoodsofthisworld.Ifthehuman being possesses a sufficient amount of wealth, a good social reputation; if his mentalitybecomesDivine-permeated,iftheworldandhergoodsarebelittledinhiseyes,andhethusreaches

thecertaintythatallDivinepromisesaretrueandassuchwillcertainlybefulfilled,regardlessoftheaversionof theenemiesandtheireffort toobstruct theirrealization; ifhereaches thecertainty thattherewillbearesurrection,areckoning,thatparadiseandwhatitholdsareincomparablysuperiortothe life of thisworld—in such a case, therewill be nomotive for sinning. This is especially truebasedonafewnarrationstotheeffectthatatthecommencementoftheImam’srevolution,SatanwillbeslainbytheProphet(ص)inJerusalem,henceputtinganendtohistemptinganddecoying[260].Moreover,duringthattimetherewillbeinnumerableobstaclesinthewayofsinning—suchas,the

inescapable and universal rule of justice, the healthy and secure environment, and the generalrejectionofcorruptionandsinbysociety.Therefore,therewillremainverylittlemotiveforsin,andatthesametimetherewillbeobstaclesinitsway,whichmeansthatsinwillbeatitslowestebb.Therearealsonumerousnarrationsinthisregard,suchas:ImamJa’farb.Muhammadas-Sadiq(ع)

hasthusdescribedthatera,“Illicitgenderrelationships,alcoholicbeverages,andusurywillvanish.Peoplewill turn theirattention toworshipandobedience; theywill righteouslyhonour their trusts.Theevilpeoplewillperish,andthevirtuouswillremain.”In another narration, the Prophet (ص) is recorded as having given the following good tidings:

“Allahwill, through theMahdi, relieve thehardshipsof thenationof Islam.Hewillenamour their[i.e. people’s] heartswith the love ofworship and obedience, andwillmakeHis justice universal.Allahwill,throughhim,eradicatelies;Hewilldestroythespiritofviolenceandanimosity,andwillfreethemofthedisgraceofbondage.”[261]Isittruethathewillbemartyredatthehandsofabeardedoldwoman?Howdoessuchacrimetake

placedespitetheImam’suprootingofoppression?TherearevariousnarrationsaboutImamZaman’s(ع)martyrdomordemise;andasthiseventis

dueinthefuture,obviouslytheonlywayofunveilingthemysteriessurroundingitisbystudyingthenarrations related from the Infallibles in this regard. Nevertheless, the narration pertaining to theevent of ImamZaman (ع) beingmurdered by an oldwoman is not accepted as authentic bymostscholars.ThisstoryhasonlybeenrecordedinIlzamal-Nasibandlacksauthenticnarration.However,ifwedoacceptthisnarration,itmustbenotedthatwhatisforcertainisthattheuniversalruleunderImamZaman(ع)willbetheruleofjusticeandequity,andassuchtheruleoftheoppressorswillbedestroyed.However, thisdoesnotnecessarilycertify that therewillbenopossibilityof individualssinning.Notes:[257]al-Ghaybah,pp.164-165:… هللا يضر ىتح اجره اجره رهشأ ةینامث هقتاع ىلع فیسلا عضیو …

[258]SuratHud(11),Verses118&123[259]Suratal-Talaq(65),Verse3:} اردق ءيش لكل هللا لعج دق {

[260]Tafsiral-Qummi,vol.2,pg.245:لاق } مولعملا تقولا موی ـى لإ نیرظنملا نم كنإف لاق . نوثعبی موی ـى لإ ينرظنأف ـى} لاعتو كرابت هللا لوق يف ع) ) هللا دبع يبأ نعسدقملا تیب يف يتلا ةرخصلا ص) ) هللا لوسر هحبذی موی مولعملا تقولا موی .

[261]al-Ghaybah,pg.185,no.144:

) بلاط يبأ نب يلع ـى لإ هدیب راشأو - اذه دلو نم لجر وهو يدهملا جورخ كلذ دنعف (: لیوط ثیدح يف ص)( ) هللا لوسر لاقامك الدعو اطسق ضرألا ألمی : ص) ) هللا لوسر لاق . مكقانعأ نم قرلا لذ جرخی هبو ، بلكلا نامزلا بهذیو ، بذكلا هللا قحمی هب - ع)هلدع مهعسیو ةدابع هدابع بولق ألمی ، اروجو املظ تئلم .Tuhafal-’Uqul,pg.115:

دابعلا بولق نم ءانحشلا تبهذو … انمئاق ماق دق ول : ع) ) نینمؤملا ریمأ نع .

30ChapterRoleofWomeninthegovernmentofImamal-Mahdi

Question:WhatrolewillwomenplayinthegovernmentofImamal-Mahdi(ع)?

BriefAnswer

Islamincitedarevolutionarychangeinthestatusofwomenwithinthefamilyandinsociety,ina

historically unprecedented manner. In the pre-Islamic period, women throughout the world wereviewedsolelyasameansofsatisfyingthesexualneedsofmenandasspinelesslabourerswhosejobwas to bear children and breastfeed them. They had virtually no human rights to speak of. In theArabianPeninsula,womenwerepassedhand tohandas inheritance. In exceptional cases, newborngirlswereburiedalivebeneaththesand.Islamhowever, viewswomenas the counterpart ofmen in termsof theirhumanity. It places the

responsibilityofthebridalgift(al-mahr)andtheprovisionofherbasicnecessitiesontheshouldersoftheman.Itviewsthewomanasman’spartnerinlifetosuchanextentthatnotonlyisshenolongerinherited by men, but rather she herself inherits frommen! Like a man, it is possible for her toparticipateinsocietyintheareasofreligion,culture,governanceandeconomics,onconditionthatshepreservesherhumanityandchastity.ThequintessentialexamplesfromearlyIslamichistoryofwomenwhoplayedpivotalrolesinthe

familyandsocietyareKhadijahIandFatimahal-Zahra`I,thewifeanddaughterofMuhammad(ص),andZaynabb.‘AliI,thedaughterofImam‘Alib.AbiTalib(ع).ThereappearanceofImamal-Mahdi(ع),liketheoriginalappearanceofIslamitself,willinstigate

revolutionarychangesintheworld.Inparticular,hismovementwillchallengethemodern“AgeofIgnorance”thathaswitnessedarevivalinthepre-Islamicvaluesassociatedwithwomen.Asfortheparticulargovernmentalrolesthatwillbeofferedtoqualifiedwomenatthattime,little

canbesaidwithcertaintybecauseourknowledgeof theparticularitiesof that timeis limitedto theQur`anandsunnah,andlittlehasreachedusconcerningthisissue.

DetailedAnswer

The woman of today has witnessed a regression to a modern “Age of Ignorance.” By way of

deceivingplatitudessuchas“theequalityofmenandwomen,”“freedom,”“women’ssuffrage,”and“human rights,” the political and economic leaders of the world have turned women into cheaplabourers and playthings in the hands of men, thereby stripping them of their very humanity. Awoman’schastity,nomatterwhatpositionsheholds,isvulnerabletosuchexploitation.In the wake of this regression, the nuclear family, which is the very backbone of society, is

crumbling. It is for these reasons that theworld isonceagain indireneedofamovement like therevolutionoftheProphetMuhammad(ص)torestorehumanitytoallpeople—butespeciallywomen,andtoshowmankindthewaytotrueperfection.The Shi’a—from the time of the Prophet himself—have taken the promised appearance of the

Mahdi (ع) to heart, and have been in a constant state of anticipation. His shall be a revolution tooverturntheworld.Inparticular,theregressioninthestatusofwomenwillbereversed.In thepre-Islamic“Ageof Ignorance,”womenwerenotconsideredhuman. It followed that they

were offered no rights, and in some cases, their very existence was considered such a source ofembarrassment,thatnewborngirlswereburiedalive.TheProphetMuhammad(ص)injectednewlifeinto that society.He grantedwomen rights and responsibilities that corresponded to the rights andresponsibilitiesofmen.Thesamewomen,whobeforetheriseofIslam,werepropertyinthehandsofmantobegiftedathiswillandtobebequeathedtohissons,werethemselvesgrantedtherighttoholdpropertyandtoinheritpropertyfrommen.IslamraisedthestationofwomentosuchanextentthattheProphetMuhammad(ص)acceptedtheir

pledges of allegiance. They were allowed to accompany the Muslim armies to the battlefield asteachers and nurses andmoral support for the troops.TheMuslimwoman could be a teacher anddefenderofthelaw,andbyfulfillingtheserolescouldriseabovethestationoftheangels.Fromoneperspectivetheimportanceofherroleexceedsman’srole,forshe“creates”otherhumanbeingsandrearsthem.InthewordsofAyatullahKhumayni,“Itisbecauseoftheupbringingofthemotherthatamanascendstohisperfection.”However,withthepassingoftime,thestatusofwomeninbothnon-IslamicandIslamicsocieties

hasonceagainsunktopre-Islamiclevels.Imamal-Mahdi’s(ع)revolutionwilloverturntheworldorderandunifytheentireworldunderthe

banneroftrueIslam.Thestatusofwomenwillbenoexceptionfromthisneworder,forwomenwillbereturnedtotheirrightfulstation.Ourknowledgeofwhatistooccurintheagefollowingthisrevolutionislimitedtowhatwecan

glean from theahadithconcerningwhat isknownas“Mahdawiyyah” (the studyof theMahdi) andhistorical documentation of the formative years of Islam. In someways the IslamicRevolution inIrananditsaftershocksthroughouttheworldaswellasthepivotalroleplayedbywomenduringandafter that revolution,mayserveasweak indicatorsofwhat the roleofwomenmightbeduring the

ruleoftheMahdi(ع).ThefollowingahadithconcerntheroleofwomenaftertheMahdi’s(ع)revolution:Ja’faral-Ju’afi

narratesfromImamMuhammadb.‘Alial-Baqir(ع):“TheMahdiwillriseup…alongwith313menandfiftywomenwithoutanypreviousarrangementamongthemselves,likeseparatecloudsclusteringinthesky,oneafteranother.ThisisthemeaningoftheversewhereAllahsays,‘Whereveryoumaybe, Allah will gather you together. Allah is capable of all things.’[262]They will pledge theirallegiancetotheMahdibetweentheBlackStone(oftheKa’bah)andtheStationofIbrahim,andtheMahdiwillriseupwiththemfromMecca.”[263]‘AbdAllahbinBukayrnarratesfromHumranbinA’yanwhonarratesfromImamMuhammadb.

‘Alial-Baqir(ع):“IntheAgeoftheMahdi,knowledgewillbesopervasivethatevenawomaninherhousewilljudgeaccordingtotheBookofAllahandthesunnahoftheProphet.”[264]ThevastmajorityofnarrationsconcerningtheMahdimentiontheologicalargumentstoestablish

his Imamate, teleologicalphenomena thatwilloccurbeforehisappearance,and theneworder thatwilltakeformduringhisrule.With respect to many of the details and the division of labour between men and women, the

narrationsaresilent.AyatullahKhumayni said,“Islamwantsmenandwomen toattainperfection. Islamsavedwomen

fromtheAgeofIgnorance.Islamhasnotservedmenasmuchasithasservedwomen.Youdonotrealizewhatwomanwasandwhatshehasbecome.”Healsosaid,“NotonlydoesShi’ismnotsidelinewomeninsocietalmatters,itplacesthemintheirrightfulpositionashumanbeings.Weapproveofthe technological advancements of the West. However, we reject the corruption of the West.” Inanotherstatementhesays,“Womenholdapivotalroleinsocietalstructure.Islamhasliftedwomentotheextentthattheycanbreakfreefrombeingamerecommodityandassumetheirpositionashumanbeings.Accordingly,theycanassumeresponsibilitieswithinanIslamicgovernment.”Notes:[262]Suratal-Baqarah(2),Verse148:} ریدق ءيش لك ىلع هللا نإ اعیمج هللا مكب تأی اونوكت ام نیأ {

[263]Biharal-Anwar,vol.52,pg.223: مهضعب عبتی فیرخلا عزقك اعزق داعیم ریغ ىلع ةكمب نوعمتجی ةأرما نوسمخ مهیف الجر رشع ةعضب و ةئام ثالث هللا ءو يجیةیرقلا يه صو دمحم لآ نم لجر لوقیف ریدق ء يش لك ىلع هللا نإ اعیمج هللا مكب تأی اونوكت ام نیأ هللا لاق يتلا ةیآلا يه و اضعب

ماقملا و نكرلا نیب هنوعیابی رشع ةعضب و ةئامثالثلا هعم نم و وه ةكم نم جرخی مث اهلهأ ةملاظلا[264]Biharal-Anwar,vol.52pg.352:

رهشلا يف مكقزری و نیءاطع ةنسلا يف مكیطعیف تیبلا لهأ انم لجر الإ مكیلع هدری ال مث همدب صحفی ایلوم لازی ال اذه مكنیدب يننأكص هللا لوسر ةنس و ىلاعت هللا باتكب اهتیب يف يضقتل ةأرملا نإ ىتح هنامز يف ةمكحلا نوتؤت و نیقزر

31ChapterThereasonforImamal-Zaman’sprolonmguedage

Question:Whywasn’tImamal-Zaman’sbirthpostponedtotheeraofhisre-emergence(zuhur)?

BriefAnswer

The answer to this question can be clarified by expounding the underlying philosophy of the

occultationandthewaitingforhisreemergence,aswellasbybecomingawareoftheadvantagesandblessingsthatbenefitusfromhisexistenceevenasheisinoccultation.Ontheonehanditissaidthatamongthereasonsforhisoccultationisthathenotbeburdenedbyanyone’sallegiance,orthatheissecurefromanyattempttomurderhim.Ontheotherhandthereareotherreasonsthatnecessitatehisbeingalive,i.e.,therearebenefitsandadvantagesbecauseofhismereexistence.TheImam,whoistobuildanewcivilizationontheruinsofbygonematerialistcivilizations,must

beequippedwiththeappropriateknowledgeandexperience.Thisiscanonlybeachievedbymeansofwitnessingtheupsanddownsofmanycivilizationsandintheduecourseofthepassageoftime.Moreover,theoccultationofImamal-Zaman(ع)isatrialforandameansoftestingtheservantsof

Allah(awj).Hence,thereasonswhichcallforbelieversbeingtestedcanalsosupporttheexistenceofalivingyethiddenImam,whointhiscasebecomesavesselforthearealizationofthisDivinenorm.Closelyassociatedwiththetermoccultationisthetermintidhar,“awaiting”thereemergenceofthe

Twelfth Imam. This awaiting is very effective both in personal self-building and also in socialcooperation.AlthoughthesetwoeffectscanalsobeachievedwithoutbelievinginalivingyethiddenImam,thepresenceofsuchabeliefstrengthensthesetwoeffectsexponentially.

TheBlessingsofImamal-Zaman’s(ع)ExistenceinthePeriodofOccultationIn the corpus of Shi’a hadith, Imam al-Zaman’s (ع) life in the period of occultation has been

likenedtothesunhiddenbehindclouds.Thefollowingareanumberofbenefits thatemanatefromtheproverbialsunofhisexistence:1.Thepresenceoftheleaderinthebattlefieldisaheartwarmingsupportforthesoldiers’morale.

Inthesamevein,thepresenceofImamal-Zamangiveshopetothebelievers.2.ThesupervisionofalivingImamwhooverseestheconductofhisfollowersleavesapeculiar

instructiveimpressiononthebelievers,whichisconducivetotheirspiritualself-building.3.AlltheInfallibleImams(ع),theDivineDeputies,(ofwhomthelastoneisImamal-Zaman(ع))in

every age and time, are treasurers ofDivinegrace andknowledge.They are thevaults forDivinesecretsandtheguardiansoftheproofsoftheluminousreligionthatisIslam,whethertheyarevisibleorhidden.TheyareresponsibleforthesafekeepingofIslamfromtheshortsightedattemptsofsometoaddunnecessaryitemsordivestitofsomeofitselements,soastopreservethetimelessIslamicconceptsintheiroriginalformandtobringtheFinalReligion—whichwasfinalizedandcompletedwiththeterminationofRevelation—intothebodyofsociety.ThisgreatDivinetaskisrealizedinouragethroughtheexistenceofImamal-Zaman(ع).4.Therearethosewhoarecapableofascendingtheclouds,directlyenjoyingtheraysofthesunof

Imamal-Mahdi’s ,existence(ع) therebygraduallypurifying themselves in lightof this relationship,

whichwouldinturnleadtothespiritualimprovementofthemasses.5.WebelievethatImamal-Zaman(ع)hasDivineauthorityovertheinnerbeingsandtheactionsof

people (al-wilayat al-takwiniyyah). That is, guidance—felicity and wretchedness—is under hiscommand.ItishisobligationtoguidepeopletotheDestination,whichrequiresthathebealive.6.TheUniversalMan(al-Insanal-Kamil) is thegoalofcreation; ifsomedaytheUniversalMan

wouldbeabsentfromtheearth,itwouldcollapse.AndthereisnooneelsewhocanclaimtobetheUniversalManbuttheImam.7. In order to link the two realms ofEssentialUnity andOuterMultiplicity, there needs to be a

beingthathasafootinbothrealms,i.e.,abeingthatisthecombinationofTruthandthecreation.ThisbeingwouldserveasthevesselfortheDivineeffusion.ThisbeingisnootherthantheUniversalMan—theDivineProof—whomustbepresentinallages.

DetailedAnswer

The answer to this question is on one hand dependent on clarifying the underlying logic of

occultationand theconceptof intidhar—awaiting the reemergenceof the final Imam.On theotherhand,itisalsodependentonaddressingthequestionofwhetherthereareadvantagestothepresenceofImamal-Mahdi(ع)whileinoccultation.Butbeforedelvingintothelogicandbenefitsofintidhar,wemustpointoutthatthe[realunderlying]causeofoccultationisoneoftheDivinesecretstowhichwe have no access.[265]Nevertheless, with recourse to hadith and reason we can decipher someaspectsoftheoccultation.Theseaspectscanbepresentedintwogroups:1.thosethatrelatetoImamMahdi(ع),and2.thosethatpertaintootherissues.Thefirstgroupareasfollows:a.IthasbeenrecordedinthehadithcorpusthattheImamwentintooccultationsothathewouldnot

beburdenedbyanyone’sallegiance.[266]b.Insomecases,thereasonprovidedfortheoccultationissafetyfromthedangerofmurder.c. It hasbeendestined that the Imamshould transform theworld, carryout an all-encompassing

reformation,uprootingallcivilizationsthatarefoundedonpower,wealth,anddeception,afterwhichhewould build a new civilization based onDivine values. Suchwould not be possiblewithout anabundantamountofknowledgeandexperience.This isachievableonly throughwitnessing theupsanddownsofbygonecivilizations.Thisinturnnecessitatesaprolongedlife,hencehisoccultation.Thesecondgroupareasfollows:a.PuttingtheservantofAllah(awj) to test isamongtheissuesmentionedregardingthelogicof

occultation. ImamMusa ibn Ja’far al-Kadhim (ع) says, “When the fifth son of the progeny of theSeventhImamgoesintooccultation,beawareofyourfaith.Becautiousthatnooneshouldconvinceyoutoabandonyourfaith.Omyson,theoccultationofthePossessorofAuthority(sahibal-amr)isinevitableandconsequently somebelieverswill abandon their faith.Allahwill testHis servantsbymeansoftheoccultation.”[267]b.Theexpectationforthefaraj(literally“relief”,namelythereemergenceoftheTwelfthImam)is

a factor conducive to self-building. This anticipation is meaningful only in the context of theoccultation.Withouttheoccultation,expectationwouldbemeaningless.AwaitingtheruleofTruthisinessencecomposedoftwoelements,onenegativeandonepositive:

beingdiscontentwiththestatusquoandthehopeanddesireforabettersituation.Ifthesetwoelementspenetrateintotheinnerofthehumanspirit,theybringabouttworesults:the

abandonment of any type of cooperation and compromise with the agents of oppression andcorruption on the one hand, and the physical and spiritual preparation for the formation of theunifyinganduniversalgovernmentontheotherhand.

Thesetwoelementspropelthehumanbeingintomotion,awareness,andawakening.ItisforthisreasonthatawaitingtheReliefhasbeenconsideredaformofworship[268]andthosewhoawaittheReliefhavebeendescribedanalogouslyasthosegatheredinImamal-Mahdi’stent,unifiedunderhisbanner.Lookingforwardtoarevolutioninwhichsinnersandoppressorsarenotinvolvedstimulatesthe

believertoembarkonself-buildingsuchthathewouldnotbeofthosegroups.Juxtaposing this reality with the ahadith that explain that in his occultation Imam al-Zaman (ع)

constantlysupervisesthestateofhisfollowers(reviewingtheirperformanceonaweeklybasis[269]),it becomes apparent that belief in a living Imamwields amuch stronger influenceon the spiritualtraining of the believers than belief in an Imam born in some future time and who would beresponsibleforformingtheuniversalandunifyinggovernment.c.Inadditiontostimulatingpersonalself-building,awaitingthereemergenceoftheImamisalsoa

potentfactoringeneratingsocialcooperation,fortheprogramthatthebelieversareanticipatingisnotapersonalone,andthusthefaithfulbelieveralsoendeavourstoreformthestateofothers.d.Thefaithfulbelieversdonotloosehopeinthefaceoftheproliferationofcorruption,forthey

view the goal aheadof themand so avoid being implicated in the corruption that surrounds them.AlthoughremaininghopefulandavoidingcorruptionisalsopossibleifImamal-Zaman(ع)weretobeborninthedesignatedtimeoftheageofhisreemergence,neverthelessitisobviousthatbelievinginalivingImambroadensandperpetuatesthesetwoelements(i.e.,remaininghopefulandavoidingcorruption).

TheBlessingsofthePresenceofImamal-Mahdi(ع)duringthePeriodofOccultation

1.InspiritingHopeThebeliefinalivingImamwhomightreappearatanytimeissimilartothepresenceoftheleader

ofanarmyinthebattlefield,whichisheartwarmingandanimatesthetroopswiththehopeofvictory.

2.StimulatingSpiritualImprovementandSelf-buildingAs was mentioned earlier, awareness of the Imam’s (ع) monitoring the performance of his

followersonaweeklybasiscanhaveabeneficialinfluenceonthebelievers.For,theQur`anicverses(Suchas:“And say, “Go onworking: Allah will see your conduct, andHis Apostle and the faithful [as

well].”[270]and the numerous ahadith[271] narrated regarding the presentation of the performance of the

virtuousandthedebauchedandsinnersonadailybasis,oreveryMonday,orThursday—dependingon the narration—to the dignified Prophet of Islam (ص) and the infallible Imams (ع) clearlydemonstrate the necessity of examination of one’s conduct and of self-vigilance. The faithful seethemselvesinthepresenceofthehonourableImamandsodonotdaretomakeanymistakelesttheyshould upset his holiness. They struggle ever more vigorously in the way of progress and self-

preparationinanattempttodraweverclosertohim.

3.SafeguardingtheDivineReligionTheCommanderoftheFaithful,Imam‘Alib.AbiTalib(ع),elucidatesinanilluminatingsayingthe

necessityofthepresenceofDivineleadersinalleonsandtimes:“Yes,theearthisneveremptyofonewho standsupwithDivineProof.Hemight be apparent or hidden.But hemust bepresent lest theDivinesignsshouldperishandbeforgotten.”[272]With the passing of time and the incorporation of personal tastes and thoughts into the original

religioustenets,varioustrendshavedevelopedthatareinclinedtowardprogramsthatmightappearattractive to the masses but are deviations from the authentic religion, setting the stage for theexploitationofcelestialconceptsbycorruptopportunists,resultinginthealterationofapartof thereligious tenets. This is very harmful. This PureWater which has descended from the Heaven ofRevelationgraduallyloosesitspuritybybeingchannelledthroughthemindsofvariouspeople.Theshortsighted alterations of fallible individualsmight become so tightly intertwined in the originalbody of religion that they render any attempt to rediscover the original doctrines very difficult.Consideringthisreality,shouldnottherebesomeonetopreservetheimperishabledoctrinesofIslamintheiroriginalformforthebenefitoffuturegenerations?ShouldfuturegenerationsbeexpectingthearrivalofanewCelestialRevelation?Withoutdoubttheanswerisnegative.Thegateofrevelationhasbeen lockedby theSeal of theProphets.Thenhow should theoriginal religionbepreserved?Howshouldthisreligionbekeptunsulliedfromtheimpuritiesofhumanalterationsandsuperstitionsfor thebenefitoffuturegenerations?Is thereanyotheroptionbut that the lineof infallible leadersmustcontinue,whetherapparentandvisibleorhiddenandunnoticed?

4.TrainingaTaskForceImamal-Zaman’s benefitsoccultation(ع) theworld like thesunhiddenbehindclouds.[273] The

sunblockedbycloudsisstillbeneficialforexistents.Oneof theblessingsofImamal-Zaman’s(ع)presenceduringtheperiodofoccultationisthattheeliteofthefaithfulcanascendbeyondtheclouds,benefiting directly from the rays of the sun of his existence, building themselves through thisassociationandinturntrainingthelargercommunityofthefaithful.5.SpiritualInfluence:ExistentialTrainingbyMeansofExistentialGuardianship(al-wilayat

al-takwiniyyah)Imamal-Zaman(ع)isapeerlesspersonagewhosepenetratingraysofexistenceinfluencethehearts

ofallthosereadytoreceivethem,regardlessofwheretheyare.ItisbythismeansthattheInfallibleImamworkstoimprovethesoulsofpeople,althoughtheythemselvesmightnotbefullyawareofit.TheImam(ع)hasauthority inan inwardfashionon theperformanceofpeople.He isawareofallhidden matters related to the crux and truth of the issue of guidance vis-à-vis the souls andperformanceofpeople.Thegoodandbadconductofhumansareunveiledbeforehim.Itishewhomonitorsthepathstofelicityandwretchedness.Thus,thestationofImamateisconcomitantwiththeDivineauthorityofguidance.Thisguidanceisnotlimitedtoshowingthepath,whichisthedutyofallDivineprophetsandevenbelievers.Rather,hisisthedutytoshepherdtheservantsofGodtowardtheDestinedGoal.[274]

6.PurposeofCreationTheworldofcreationislikeagarden.Thehumanbeingswhoareontheirwaytoperfectionareits

fruitfultrees,thedeviantsitswildanduselessweeds.Thepurposeofwateringthisgardenwouldbetoquenchthefruitfultrees,nottheweeds:“Indeedmyrighteousservantsshallinherittheearth.”[275]Andifsomedayallthetreesofthisgardendieandtherighteousbelieversbecomeextinct,there

wouldbenoreasontocontinuewateringthegardenandtheDivineeffusionwouldceasetobe.TheInfallibleImam(ع)istheUniversalManwhoisthecrownofthepartyoftherighteousandthusthemainpurposeofcreation.ItisforthisreasonthatGodaddresseshimso:“Ifnotforyou,IwouldnothavecreatedtheSpheres[i.e.,theuniverse],”[276[orinanotherinstanceit,“IftheearthisleftwithoutanImam, itwouldcollapse,”[277]andalso,“It isduetotheblessingofhisexistencethatallelseisnourished,anditisforhisexistencethattheearthandtheheavenremaininplace.”[278]

7.BeingtheIntermediaryinEffusionInthediscipleofgnosisitisexplainedthattheTruthinItsessentialmanifestationsisabsoluteunity,

while in the realm of multiplicity and Divine activity It manifests Itself through particularindividuations.However,theformerlacksanyhueofmultiplicity,whilethelatterlacksanytraceofrealunity.Thus,thereneedstobeathirdformofmanifestationwhichcouldcombinetheStationofUnionwith theStationofSeparation,servingas the isthmusbetween the realmofDivineLordshipandtherealmofVassaldom,formingthefusionofTruthandcreation;inaword:linkingtheworldofnatureandtheworldofUnity.TheUniversalMan—theInfallibleImambeingtheclearestinstance—isthislinkandassuchistheintermediaryineffusiontotherealmofuttermultiplicity.Henceheisthemanifestationof the lordshipof theTruth.Onthebasisof thisexposition, itbecomesclear that thefollowingtraditiondescribingtheroleof theInfallibleImamsisnotanoverstatement:“It isduetothemthatAllahnourishesHisservants;itisduetothemthatraindescendsfromtheheaven,anditisduetothemthattheblessingsoftheearthsurface[tobenefitthecreatures].”[279]Anditisinallusionto this reality that Imam Muhammad ibne ‘Ali al-Baqir (ع) says, “We are the Beautiful DivineNames.”[280]In conclusion, thematerialization of thematrix of creation, the effusion of Divine blessings to

other-than-Allah, the guidance and training and spiritual perfection of human beings, etc., are allcontingentontheexistenceofalivingImam.

Notes:[265]Biharal-Anwar,vol.52pg.91:مكل هفشك يف انل نذؤی مل رمأل لاق كادف تلعج مل و هل تلقف لطبم لك اهیف باتری اهنم دب ال ةبیغ رمألا اذه بحاصل نإ

[266]Biharal-Anwar,vol.51,pg.152نبا ای كلذ ملو : هل تلق هنودجی الف ىعرملا نوبلطی يدلو نم ثلاثلا مهدقف دنع ةعیشلاب ينأك : لاق هنأ مالسلا هیلع اضرلا نعفیسلاب ماق اذإ ةعیب دحال هقنع يف نوكی الئل لاق ؟ ملو : تلقف مهنع بیغی مهمامإ نأل : لاق ؟ هللا لوسر

[267]Biharal-Anwar,vol.51pg.113:عجری ىتح ةبیغ نم رمألا اذه بحاصل دب ال هنإ ينب ای اهنع دحأ مكلیزی ال مكنایدأ يف هللا هللااف عباسلا دلو نم سماخلا دقف اذإ

هقلخ اهب نحتما لج و زع هللا نم ةنحم يه امنإ هب لوقی ناك نم رمألا اذه نع .

[268]Biharal-Anwar,vol.52,pg.22:جرفلا راظتنا انتعیش لامعأ لضفأ .

[269]al-Kafi,vol.1pg.219-220[270]Suratal-Tawbah(9),Verse105:} نونمؤملا و هلوسر و مكلمع هللا ىریسف اولمعا لقو …{

[271]al-Kafi,vol.1,pp.219-220[272]Al-Kafi,vol.1,pp.178-180:

هتانیب و هللا ججح لطبت الئل ارومغم افئاخوأ اروهشم ارهاظ امإ ةجحب هللا مئاق نم ضرألا اولختال ىلب مهللأ .[273]Biharal-Anwar,vol.52,pg.92[274]al-Mizan,vol.1,pp.275-276[275]Suratal-Anbiya`(21),Verse105:} نوحلاصلا يدابع اهثری ضرألا نأ …{

[276]Biharal-Anwar,vol.15,pg.28:كالفألا تقلخ امل كالول .

[277]al-Kafi,vol.1,pg.179:تخاسل مامإلا ریغب ضرألا تیقب ول .

[278]Mafatihal-Jinan,Du’aal-’Adilah:ءامسلاو ضرألا تبثت هدوجوبو ىرولا قزر هنمیب

[279]Biharal-Anwar,vol.23pg.19:ضرألا تاكرب جرخت مهبو ، ءامسلا نم رطقلا لزنی مهبو ، هدالب رمعی مهبو ، هدابع هللا قزری مهب

[280]Al-Kafi,vol.1,no.4

32ChapterPossbilityofDeclineinImamal-Mahdisgovernment

Question:Historically,weseethateverycivilizationeventuallydeclines.Isitnotpossiblethatthe

government of Imam al-Mahdi (ع) will also decline? In particular, might not people eventuallybecomediscontentwithhisgovernment?

BriefAnswer

SuchadeclineinthegovernmentofImamal-Mahdi(ع)isinconceivable.Governments decline for one of two reasons: either corruption creeps into the system and the

government ceases to be just; or forces outside the government act treacherously by turning thepeopleagainstthegovernment.SinceneithercausecanexistinImamal-Mahdi’s(ع)government, itwillnotdecline.

DetailedAnswer

Governmentsfailforoneoftworeasons:1.Thefoundationsofthegovernmentbreakdownduetoinjusticeanddeviationfromwithin.This

leadseithertoarevoltofthepeopleagainstthegovernment’sinjusticeortotheinvasionofforeignpowers. Historically,many governments have fallen for this very reason. For instance, in Islamichistory,theSasanianEmpirefellinthewakeoftheMuslimexpansion;theUmayyaddynastyfelltothe‘Abbasids;andthe‘Abbasids,inturn,felltotheMongols.Ineachcase,injusticehadreachedsuchalevelthatthepeoplefeltnosenseofloyaltytotheirrulersthattheyshoulddefendtheirgovernment.Rather,theysoughtsuccourintheinvadingforces.Similarly,theIslamicrevolutioninIranstemmedfrom the injustices of the Pahlavi government. In general, all unjust governments eventually falleitherbecauseofinternalrevoltoratthehandsofaninvaderwhofindslittleornoresistancefromapeoplewhoaredisenchantedwiththeirrulers.2.The people are deceived and tricked into disenchantmentwith their ruler.The government of

Imam ‘Ali b. Abi Talib (ع) faced just such difficulties. The propaganda with which his politicalenemiesbombardedhispeopleand thewars thathewas forced to fightpreventedhispeople frombeingabletothinkclearlyabouttheissuesathand.Inaddition,intheyearsleadinguptohiscaliphate,corruptionhadcreptintotheupperclassesofsocietytosuchanextentthattheImam(ع)wasreluctanttoacceptthecaliphatesinceheknewtheinsurmountabledifficultiesthatsuchcorruptionwouldcause.Inparticular,heknewthatthepeople,afterseeingthedecadenceofhighsociety,andthediscrepancybetween Islamic teachingsandwhatwasbeingpracticedby theupperechelons,wouldnothave theresolvetodefendhisgovernment.TheinevitableresultoftheseconditionswastheassassinationoftheImam(ع)andthedeclineofhisgovernment.InthegovernmentofImamal-Mahdi(ع),thefirstfactorisinconceivablebecauselikeImam‘Alib.

AbiTalib (ع) government, his governmentwill be absolutely just. For several reasons the secondfactorwillalsonotcomeintoplay.Foronething,thepeoplewillhaveanincreasedlevelofIslamicawareness. Secondly, his government will have control over all forms of media and informationtechnology;hencehisenemieswillnotbeabletoincitethepeopleagainsthim.Lastly,atthattimeallaspectsofIslamiclawwillhavebeenputinplace.Inparticular,enjoiningthegoodandforbiddingtheevil,willbepracticedinitsfullmanifestation,soneithercorruptionwillcreepintosociety,norwillthepeoplebecomedisenchantedwiththeruleofAllah(awj).It should be kept in mind however, that at that time Satan will be as active as ever. He will be

successful in deceiving some; however the vast majority of people will follow the truth for theaforementionedreasons.

33ChapterDifferenceinbloodmoneybetweenmanandawomaninIslamicJurisprudence

Question:Whyisthebloodmoneyofawomanhalfofthatofaman?

BriefAnswer

According to jurisprudential andhistorical studies, bloodmoney is an economicalmatter. It has

been legislated inorder to compensate for the loss incurredby the injured.Fromanotherpointofview,inanidealsociety,whichIslamattemptstocreate,mostoftheeconomicactivityiscarriedoutbymen.Whenwelookatthegeneraleconomicresponsibilitiesofmenwefindthatmenhavedutiesthatwomenhavebeenexcusedfrom.Whilethemostimportantresponsibilityofawoman,butnottheonlyone,istomanagethecornerstoneofsociety,inotherwordsthefamily,themostimportantdutyofman,butnottheonlyone,istoprovidefortheeconomicneedsofthefamily.When we pay attention to this matter we can easily conclude that Islam must strengthen those

matters that have financial consequences formen and amongst thesematters is bloodmoney.Menplayapivotal role in theeconomic lifeof thefamily.Fromanotherpointofview,bloodmoneyisrelatedtothephysicalaspectofthehumanbeing.Hence,ifsomeone’sbodywerestrongerhisbloodmoneywouldbemore.Sincemenaremoreproductiveeconomicallythanwomen,theirbloodmoneyismorethanthatofwomen.ThisdoesnotmeanofcoursethatinIslamthepositionandstatusofawomanislessthanthatofaman.Ifbloodmoneywasrelatedtotheworthandpositionofindividuals,thenthebloodmoneyofascholarortheleaderofsocietywouldnotbeequaltothatofanaverageworker.Anotherimportantpointpertainstotheroleamanplaysinthesecurityofhishousehold.Itisvery

clearthatitisthemanthatprotectsthefamily.Thiswouldimplythatthelossinflictedonafamilyifthe man was not present would be far greater than if the woman was not there. In the end it isnecessarytokeepthis inmindthat ineverycasethelawsthathavebeenpresentedbyareligionorschoolof thought are always in linewith theprinciples that that religionor schoolof thoughthasformedinregardstothatmatter.Itisinaccordancetothesumtotalofthoseviewpointsthatthelawbeen passed. In regards to blood money as well, Islam has formed its law while taking intoconsiderationtheresponsibilitiesandrightsofbothmenandwomenandthegenerallawsthatpertaintothefamilysystem.Wecannotthereforelookattheminaseparatelyandobject.

DetailedAnswer

AllofthelawsofIslamarebaseduponcertainbenefits.Everylawhaswisdom.Ifsomethinghas

been prohibited in Islam it is because it is harmful. If something has been made obligatory it isbecauseithasabenefit.Ofcourseperhapsitisnotpossibleforustofindoutallofthebenefitsandharmsofallthelawsandprohibitions,butifwerelyonasoundintelligenceandbaseourselvesonrealitiesandofcourseonthesayingsoftheInfallibles(ع)wecanunderstandsomeofthesethings.In regards to thebloodmoneyof awomanbeinghalf of that of aman there is definitely some

wisdombehindsuchalawtowhichwewillbrieflyrefer:1. If Islamwas purely amaterialistic school of thought and if the foundations of its lawswere

monetaryandeconomicmattersand,giventhis,women’sbloodmoneywashalfofthatofmen’s,thenthisobjectionwouldbeproperthatwhyisthevalueofwomenhalfofthatofmenandwhyhavetheyvaluedwomenathalfthepriceofmen.ButthesearenotthefoundationsthatareusedandinIslamthevalueofhumanbeingsisaccordingtotheirSpiritandtheirspiritualqualities.InIslamthatwhichisvaluable is piety. Human beings can be like Musa (ع) who spoke with Allah (awj) or be likeMariumIwhousedtoreceiveheavenlyrevelations.Inregardstotraversingthepathoffelicityandobtainingspiritualpositions,menandwomenareequal.Thereisnodifferencebetweentheminthisregardinprinciple,andinfact,thematterdependsupontheirpersonalambitionandeffort.Butbloodmoney is an economic matter. Blood money is a matter related to the physical aspect of humanbeings, therefore in this regard there is no difference between the blood money of a prominentmemberoftheIslamicsocietyandanaveragelabourer.2.Generallyspeakingwecansaythathumanbeings,whether theybemenorwomen,havethree

dimensionstotheirexistence:a. The human or divine dimension: In this dimension there is no difference between men and

women. The path to human and divine perfection is open to both of them and both of them canprogressintheseregardsasfarastheywant.Inversenumber97ofSuratal-Nahl(16),Allah(awj)says:“Whoeveramongstyouwhethertheybemanorwomanandtheyhavefaithwithoutadoubtwe

willgivethempurelifeinthisworldandinthehereafterwewillgivethemarewardinrecompensetotheirgooddeeds.”InSuratal-Ahzab(33),thesamematterhasalsobeenalludedto.b. The intellectual dimension: According to the intellectual dimension there is no difference

betweenmenandwomen.Islamdoesnotbelievethatthereisadifferencebetweenmenandwomenasregards thegainingofknowledge.“Gainingknowledgeisanobligationonbothmenandwomen.”The Qur`anic verses that have been revealed as regards knowledge and learning have notdiscriminatedbetweenmenandwomenandtheseversesarealmost40innumber.c. The economic dimension: In Islammen and women differ from each other in the economic

responsibilitiesthatbeenplacedoneachoftheirshoulders.Theseresponsibilitieshavebeendividedaccordingtothebodilyandpsychologicalstrengthsandweaknessesofboth.Principallywomenareweaker than men in economic matters. Even in this age and in societies that have apparently notdiscriminatedbetweenmenandwomen,theeconomicoutputofwomenislessthanthatofmen.Thetruthof thematter is thatwomenmustbecomepregnantandaftergivingbirththeymustbreastfeedtheirchildren.Theysubsequentlymusttakecareoftheirchildren.Thepregnancyandbreastfeedingtakesquiteabitoftimeandenergyfromthewomen.Eventhoughthisisavaluablematterinitself,itisnotaneconomicmatter.Thereisnoeconomicoutputproducedbysuchwork.Fromanotherpointofviewthebodyofmenandwomendifferdrasticallyfromoneanother.Womenhavedelicatebodiesandtheycanbeinjuredwiththeslightestaccidentwhilethebodiesofmenarestrongandgenerallypowerfulandthereforemoresuitedfordifficulttasks.Forthisveryreason,manyofthedifficultjobsof society that requiremuch power have been placed in the hands ofmen. It is very obvious thatwithoutmenthefamilyismoreataneconomicloss.Itisthereforenecessarythatmen’sbloodmoneybemorethanthatofwomen.3.Thevacuumfeltbyafamilywiththelossofamanisfargreaterthanthelossfeltattheabsence

of a woman. According to jurisprudential and historical studies, blood money is an economicalmatter. It has been legislated in order to compensate for the loss incurred by the injured. Fromanother point of view, in an ideal society, which Islam attempts to create, most of the economicactivityiscarriedoutbymen.Whenwelookatthegeneraleconomicresponsibilitiesofmenwefindthatmenhavedutiesthatwomenhavebeenexcusedfrom.Whilethemostimportantresponsibilityofawoman,butnottheonlyone,istomanagethecornerstoneofsociety,inotherwordsthefamily,themostimportantdutyofman,butnottheonlyone,istoprovidefortheeconomicneedsofthefamily.Asidefromthis,thedailyexpensesofthechildrenareupontheshouldersofthemannotthewoman.Thereforewithhisdeparturesomepeoplewhoshouldbelookedafterfindthemselvesataloss.Thisvacuummustbefilledbysomemeans.Itisonlynaturalthenthatthebloodmoneyofamanshouldbemorethanthatofawoman.Thismatterhasnorelationtotheessenceofmenandwomen.Ratheritrelatestotheexternalaccidentsthatareincurredbyafamily.Whenwetakeintoconsiderationallthathasbeenjustsaid,wecancometheconclusionthatbloodmoneyisnotameansbywhichwevaluemen andwomen.Their difference in thismatter is not something to be objected to. From anotherpoint of view the economic responsibilities of aman necessitate that in somematters (like bloodmoney)thataredirectlyrelatedtoeconomicsacertaindifferencebetweenmenandwomenshowup.Thereisnodifficultyinthismatter.Men are stronger thanwomen and are capable of performingmore difficult tasks thanwomen.

Theirexistenceprovidespeaceandtranquillitytothefamily.Fromanotherpointofview,withtheirlosssomepeopleareleftwithoutahelperandprovider.Itisthereforenaturalthattheirbloodmoneybemorethanthatofwomen.We conclude this answer by turning our attention to a point that is not without subtlety and by

answeringtwoquestions.Firstofall,man’sbloodmoneyisdoublethatofwoman’sinthecasethatthebloodmoneyshould

reachone thirdof therequiredportion. Inanyothercase, theirbloodmoney isequal. Ifherbloodmoney’sbeinghalfwereaproofofherinferioritytothatofman,theninallcasesitshouldbehalf.Secondly,justasmenhavemorebloodmoneythanwomen,theyarealsoresponsibletoparticipateinthemoneypaidtothefamilyofsomeonekilledorinjuredbyoneoftheirfamilymembers.Thisis

whilewomenareexcusedfromsuchanobligation.Itispossiblethatsomeonemayobjectbysayingthatinthiseramenandwomenworksidebyside

in theworkforce.Therefore there isno reason that in this ageherbloodmoney shouldbehalfofmen’s.In answer to this objectionwe can say that first of all, it is true thatwomen todayparticipate in

economic activities alongside men but in no instance can they provide the security that men canprovide for their family. Secondly, there are many high paying jobs that do not suit the fragilecompositionofwomenandare thereforeexclusivelyformen. It isnatural that thiswouldraise theeconomicstatusofmenoverwomen.Atthesametimewecanobjectbysayingthatiftheeconomicoutputofwomenwere reallyequal to thatofmenassomeof thesecountries thatareadvocatesofequality between the sexes claim, then why is it that most of the dignitaries and managers andministersaremen?Anotherobjectionthatislikelytoberaisedisthis:Isthefactthatthebloodmoneyofwomenishalf

ofthatofmenadiscriminationagainstherinfavourofmen?TheanswertothisquestionisthatIslamisareligionofequality.Tobemaleorfemaleisnosuperiorityinthisreligionbutinthematterofbloodmoneythereisawisdomthatnecessitatesthatmen’sbemorethanthatofwomen’s.TherearelawsinIslamthataretothebenefitofwomenbasedonacertainwisdomthatliesinsuchlaws.Forexampleifamanbecomesanapostate,accordingtotheviewofmanyjurisprudentsheistobekilledeventhoughhemayrepentafterwards.Butifawomanbecomesanapostateandrepentsthensheisreturnedtoherordinarylife.Orforinstanceifamanbecomesinsaneaftergettingmarriedthewifehasarighttoendthemarriage,whileifthesamethinghappenstoawomanthemanhasnosuchright.

34ChapterDifferenceininheritanceofwomenandmeninIslamicJurisprudence

Question:Whyistheinheritanceofwomenhalfthatofmen?

BriefAnswer

The fact that a woman’s inheritance is half that of a man’s has enticed many to delve into

the rationalebehind this rule. In theanswers thathave reachedus from the leadersof religion, thefollowing point has been stressed: The reason that the inheritance of man is more is because theupkeepofwomenisupontheshouldersofmen.Inotherwords,asidefromthefactthatamanmustlookafterhimself,heisalsoresponsiblefortheupkeepandexpensesofhiswifeandchildren.Fromanotherpointofview,itisthemanwhogivesthedowrytothewomanandsheistheonewhotakesitfromhim.Inreality, it ispossibletosaythatwhatthewomantakesintheformofinheritanceanddowryis

tantamounttohersavings,whereastheportionoftheinheritanceofthemanisspentontheexpensesofhisdailylifeandthatofhiswifeandchildren.Asidefromthis,certainotherresponsibilitieshavebeenplacedontheshouldersofaman,whichnecessitatehisspendingmoneyinordertocarrythemout.Forexampleamanmustspendmoneyinthewayofwar,orifoneofhisrelativesaccidentallykills someone or injures someone he must pay certain monies to the family of the victim,whereas awomanhas no responsibility in this regard. So even thoughwhat is apparent is that theshareofamanininheritanceistwotimesthatofawoman,inallpracticalityhisshareinthesumtotalof personal wealth is far less than hers. While on the other hand, in exchange for the “excess”inheritance,manhasheavierresponsibilitiestoshoulderthanawoman.Soinbriefitcanbesaidthattheinheritanceofmenandwomenbeingdifferentissoastoimplementasortofbalancebetweentherightsandresponsibilitiesofeachgroup.

DetailedAnswer

Beforeansweringthisquestion,itisnecessarytorememberthattherulethatstatesthattheportion

ofinheritanceofamanistwicethatofawomanisnottrueacrosstheboard.Insomecaseswefindthatmenandwomentakeanequalsumofinheritance,likeforinstancethefatherandthemotherofthedeceasedwhotakeanequalamountofinheritance.Inthiscasethereisnodifferencebetweenmanandwoman.Havingsaidthis,itisnecessarytoaddressthequestionofwhytheshareofawoman’sinheritance

ishalfofthatofaman’s?Isthisnotatypeoffavouritism?Inatradition,ImamJa’farb.Muhammadas-Sadiq(ع)wasaskedastowhywomentakeoneportion

of inheritancewhenwe see that they areweaker thanmen and they aremore in need of help thanthem?Why is it thataman,who isstronger thanawomanandwhosebody ismorepowerful thanhersshouldgetadoubleshareofinheritance?ImamJa’farb.Muhammadas-Sadiq(ع)repliedthatthereason for this is that a man has more responsibilities and he must go to war, enduring manyexpenses in the process. Aside from his own expenses, a man must also take upon himself theexpenses of his spouse and children.What’smore, hemust givemoney to the family of a personaccidentallyinjuredbyoneofhisfamilymembers.[281]Inanothertradition,ImamJa’farb.Muhammadas-Sadiq(ع)emphasizedthefactthatitistheman

whichmustgivedowry to thewoman—thisbeinga recompense to the loss incurredbyher inherinheritance[282].Islam’spositiononinheritanceisinrealitytothebenefitofthewoman.IntheAgeofIgnorance,

the daughters andwives of the deceasedwere deprived of inheritance and all of thewealth of thedeceasedwenttohissons.Islam,however,cameandannulledthelawsoftheignoranttimesandmadewomen amongst the inheritors of the deceased. From its inception, Islam gave women anindependence in ownership and monetary matters, this being a matter that has only but recentlyenteredthelawsofEuropeannations.Eventhoughapparentlytheinheritanceofamanisdoublethatofawoman,whenweprobeintothemattermorethoroughly,wefindthattheinheritanceofawomanis two times that of a man. The responsibilities that have been placed on the shoulders of mennecessitates that they spend half of their income onwomen.Any givenman is obligated to spendmoneyonhisspouse’shome,clothes,food,andotherexpenses,whilethecostoflivingofhimselfandhischildrenareonhisshoulders.Thisresponsibilityofupkeepistosuchanextentthatevenifawoman’ssocialpositionnecessitatesherhavingaservantandsheherselfdoesnothavethemeanstopayforsuchaperson,thesalaryoftheaforementionedservantisuponherhusband.These responsibilities are on the shoulders of men, whereas we see that women are

exempted from paying any living expenses, including their own–whether that be clothes or food.Thereforeandinallpracticality,itiswomanwhohasmoreofaportionofwealththanman.In the commentaryof theQur`an,Tafsir-e-Namunah,an example has been given that is useful in

clarifyingwhatwearetryingtosay.Consider,forexample,thatthesumtotalofallthewealthoftheworldis30billionpounds.Saythatthiswealthwasdistributedbymeansofinheritancebetweenmen

and women. From this amount of money, 20 billion pounds went to men and 10 billion went towomen.Sincewomendonothavetospendonthemselves,theycansavethat10billionandbecomepartnerswiththemenintheremaining20billion(sincetheportionofmenisspentonwomenandchildren).Sohalfoftheportionofmen,whichis10billionpounds,goestowomen.Whenweaddthis amount to the portion that thewomen saved from before, their sum total becomes 20 billionpounds.Bytakingintoconsiderationwhatwasjustsaid,wecansaythatthereasonsthatwomen’sportionof

inheritanceislessthanthatofmen’sarethree:1.Dowry:Atthetimeofgettingmarried,manisresponsibletotakeintoconsiderationasuitable

dowryforthewoman.Wheneverthewomanasksforit,themanisresponsibletogiveittoher.Sofromthebeginning,manisreligiouslyresponsibletoallotanamountofmoneyasthedowryofhiswife.ThisisoneofthereasonsthathavebeenalludedtointhesayingsofourNobleImams(ع).2.Allowance:Infamilylife,asidefromthefactthatamanmustlookafterhisownexpenses,heis

responsible to take upon himself the expenses of his wife and children. Foramongst theresponsibilitiesofamanistheprovisionoffood,clothes,andshelterforhiswifethatisinlinewithhersocialstatus.Evenifawomanweretohavealargeamountofwealth,shehasnoresponsibilityinthis regards.Not only does awoman have no obligation in this regards, but if shewanted to, shecouldaskofawagefortheworkshedoesathomesuchasbreastfeedingherchildren,cooking,etc.3. Special responsibilities ofman: Some very heavy responsibilities have been placed onmen’s

shoulders;responsibilitiesthatwomenhavebeenexcusedfrom.AgoodexampleiswarfareinthepathofAllah(awj).Amanmustwagewarwithhislifeandhiswealth.InsomeoftheversesoftheNobleQur`anwarbymeansofwealthhas evenbeenplaced aheadofwarbymeansof life.Amanmustspendfromhisownpockettheexpensesofhisgoingtowar.Orwhensomeoneiskilledbyanotherperson, themenof thefamilyof the culpritmustpaymoney to thevictim’s family,butwomenarefreedformsuchanexpense.Ascanbe seen, Islamdidnot intend topass laws for thebenefit ofmanand to thedetrimentof

woman, or vice versa. Islam is not an advocate of “woman’s rights,” or that ofmen’s.More thananything,whenpassinglawsIslam,hastakenintoconsiderationtheeternalfelicityofmen,women,theirchildren,andsocietyasawhole.Inanycase,inlinewiththemonetaryresponsibilitiesthatithasrelegated formen, Islamhas inmany instances dividedwealth betweenmen andwomen—such aninstancebeinginheritance.Itisnotpossibleforustoclaimthatthereisdiscriminationinthisregards.Also, thewholecorpusof the lawsof Islamregardingmenandwomennecessitate that the lawsofinheritancebeacertainway.ThismatterdoesnotallowustoobjecttothecivillawsofIslam.Intheend,itispossibleforustosaythatifitistruethattheexpensesofthewomanareuponthe

shouldersoftheman,thenwhatusedoeswomanhaveinhoardingalargeamountofwealth?Wecananswerbysayingthatthedowryandinheritanceofthewomanislikeasavingsthatisforherfuture,in case she separates fromher spouse or her spouse dies. It is so she can lead a comfortable andrespectedlifeincasesucheventshappen.Butthereasonthattheexpensesofthewomanisuponthemanissothatshecan,withoutanysortofmentalanxiety,raisegoodandpiouschildren.Inthiswaythefamily,whichisthecornerstoneofsociety,willbefilledwithwarmthandlove.

In the endwewould like to point our reader ’s attention to the following: If it should arise thatcircumstancesnecessitatethattheownerofthewealthshouldhelpoutthewifeorthedaughtersmorethan his sons, then this person can do this by following the procedures laid out in IslamicJurisprudence.Forexample, if thefather thinks itprudent tohelphisdaughtermore,hecan, inhislifetime,giveasagift,someofhiswealthtoher.Alsohecangivealargerportionthanhershareofinheritancebywritingaspecificwillinthisregard.

Notes:[281]al-Kafi,vol.7,pg.85:

ةأرملا نإ لاقف ع هللا دبع يبأل انباحصأ ضعب ركذف لاق نیمهس لجرلا ذخأی و ادحاو امهس ذخأت ةفیعضلا ةنیكسملا ةأرملا لاب امنیمهس لجرلل و ادحاو امهس ةأرملل لعج كلذل و لاجرلا ىلع كلذ امنإ و ةلقعم وال ةقفن وال داهج اهیلع سیل .

[282]‘Ilalal-Shara’i,vol.2,pg.570:نم اهل لعج امل : لاق ؟ نییثنألا ظح لثم ركذلل ثاریملا راص ةلع يأل تلق : لاق ع) ) هللا دبع يبأ نع نانس نب هللا دبع نعقادصلا .

35ChapterTheroleapersonplaysinobtaininghissustenance

Question: What is the relationship between man’s efforts and the sustenance that has been

measuredoutforhim?

BriefAnswer

There are two kinds of sustenance. There is a sustenance thatwe go after and a sustenance that

comes after us. In the traditions, the sustenance that comes after us is called “the sustenance thatseeks,” and the sustenance thatwe seek has been named “the sought after sustenance.” The first iscertainandisthesustenancethatdeterminesourveryexistence,ourlifespan,thepossibilitiesopentous,theenvironmentwewereputin,ourfamily,andourpredisposedtalents.Thiskindofsustenancegivesrisetothepower,energy,andintelligencethatweneedinordertostruggleandperformwork;and it is in the wake of these that the door for the second kind of sustenance- the conditionedsustenance-opensupforus.Inordertoobtainthe“soughtaftersustenance,”everyonemustnotonlymaketheirownefforts,but

theymustalsoraisetheirhandsuptowardsAllah(awj)inutterpovertyasitwere.Thenursinginfantwhoseeffortandstrugglecomesintheformofcrying,pouting,andscreamingwillreachthemilkofhismotherbymeansofthesekindsofactions.Yetwhenthischildgrowsupandsetshighergoalsforhimself, his effort and strugglewill transform. Itwill change into thinking,working, andphysicalexertions.Moreover,thequalityofhissustenancewillalsochange.Inconclusion,wemaysaythatitisonlyafterthecertainoutcomeofthe“sustenancethatseeks”—

which is certain and unconditional—and after due efforts are made and the human will-power isengagedthat the“soughtaftersustenance”comesintobeing.Thecertainsustenanceis incapableofchangeor increaseanddecrease,but the“soughtaftersustenance”iscapableofbeingincreasedordecreased, depending upon the order, quality, and composure of the actions that precede it- beingcountedasamongstitsprerequisites.

DetailedAnswer

Theanswertothisquestioncanbeexplainedintheformoftwopreliminariesandoneconclusion:First Premise: The sustenance that Allah (awj) has taken upon Himself is the following: The

allotmentandportionthatmustreachthecreaturesinorderforthemtocontinueexisting.OfcoursetheDivinepledgeandthegivingoutofsustenancethatweattributetoAllah(awj)isdifferentfromthat of creatures. If it has come in the Qur`an that: “The sustenance of every creature is uponAllah.”[283]thenonemustnotloosesightofthefactthatthesustenanceofthecreaturesisuponAllah(awj)andnotanyofHiscreatures.Allah(awj)isthatbeingwhohascreatedtherealmofexistenceandwhoistheCreatorofallthings.For thisreason, thepromiseofAllah(awj)differsfromthepromiseof thecreature that is itself

partofthisrealmofexistenceandthatisundertheinfluenceofthebeingsofthisrealm.ToknowtheactionsofAllah(awj)andHissustenanceonemustknowtheworld.Weareourselvesapartofthisworldandhaveresponsibilities.Ofcoursetheresponsibilitiesthatwehavewithregardstosustenance- thosewhich the laws of nature or laws of religion have laid upon us - are just somanyminoraspectsandweakmanifestationsoftheall-pervasivesustenanceofAllah(awj).Thepowerofdigestionthatisinplants,thedesiresthatareinanimatebeingsandthatguidethem

towardsfoodallaremanifestationsofAllah’s(awj)sustenance.Ultimately,itisAllah(awj)whohastakencontrolofeachanimalbymeansofthesumofitsdesiresinorderforittogoafterallthatitisinneedofandsothatitstrugglesandworkstosatisfythesedesires.Thought,work,andeffortarebutpreliminariestoAllah’s(awj)sustenance.Allah(awj)hascreatedanattractionbetweenthesustenanceand theone thatpartakesof thesustenance - sendingoneafter theother.There isa specialkindofconnectionbetweenthevariouspartsofexistencethatconnectsthemwithoneanother.When a person is still an infant and does not have the power to find his own nourishment, his

sustenanceisprovidedforhim.Ashegraduallygainsmoreabilitiesandcanfindhissustenancebymeans of his constant pursuits, his sustenance will not be obtained so easily. For instance hissustenancemaybesituatedinsomefaroffplace,requiringhimtosetoffandfindit.Asageneralprinciple,thereissomeformofreciprocitybetweentheaccessibilityofsustenance,

themeasureofstrengthandabilityofthesustainedbeing,andtheamountofguidancethathasbeengiventothatbeinginordertoreachthesustenance.Forthisveryreason,manisconsideredahigherandmore subtle being than the plants and animals, and that which is sufficient for the plants andanimalsisnotsufficientforhim.Theproblemofhisnourishmentwilldifferfromthatoftheotherbeings.Thedistancebetweenthesustenanceandtheonewhoneedsthesustenanceinthehumanworldisfargreater.Becauseofthis,bettermeansofsurvivalhavebeenputathisdisposalandhisguidancehasbeen

increased.Reason,knowledge,andthoughthavebeengiventohimandrevelationandprophethoodhavecome tohelphim;whilecertain responsibilitieshavebeenputuponhim.Allof thesearebutdimensionsofthesustenanceofAllah(awj).

Inacertainpoemitissaidthattheveryexistenceofteethcallsforththeprovisionofbreadfortheteethtochewon.Ofcourseitdoesnotmeanthathavingteethissufficientinorderforthebreadtobecookedandmadereadyat thedinnertableofaperson.Ratheritmeansthatif therewerenobread,therewouldhavebeenno teeth;and if therehadbeenno teeth, therewouldhavebeennobread. Inother words, there exists a relationship between sustenance, the one who uses the sustenance, themeansofobtainingthesustenance,thedigestivesystem,andthemeansofguidance.ThatBeingwhocreatedmaninnatureandgavehimteeth,hasalsocreatedbreadintherealmofnature.Hehasplacedathisdisposalthought,power,actionandthesenseofresponsibility.AllofthesearemanifestationsofthesustenanceofAllah(awj).SecondPremise:Sustenanceandnourishmentareoftwokinds:Thatwhichweseekandthatwhich

seeksus.[284]The“sustenancethatseeks”comesafterusevenifwerunawayfromit.Itdoesnotletusgo,evenasescapingformtheclawsofdeathisimpossible.Ithasbeenmentionedinahadiththat:“IfthesonofAdamweretorunfromhissustenanceasherunsfromhisdeath,itwouldstillfindhim,evenasdeathwilleventuallyfindhim.”[285]ThiskindofsustenancehasrootsintheProvidenceofAllah(awj)andhence,nokindofchangeispossibleinit.Inconnectionwiththismatterthelatesage,’AllamahTabataba`ihassaid,“Sustenanceandtheone

whoconsumesthesustenancearenecessarycorollariesofoneanother. It ismeaningless toassumethattheonewhoneedssustenanceisafterhisnourishmentinhislife,buttherebenosustenanceforhim.Itisalsoimpossiblethattherebesustenance,buttherebenobodytousethatsustenanceorthatthe sustenance be more than his needs. For this reason sustenance is part of the predeterminedProvidenceofAllah.”The “sought after sustenance” is the sustenance that has beenmeasuredout for the seeker. Ifwe

seekitandfulfilallthenecessaryconditionsandactionsthatarenecessaryforobtainingit,wewillreachit.Inrealitytheeffortwemakeinordertoreachthissustenanceisapartialcause.If it isputalongsidetheothercausesthatlieintheunseenworld,wewillreachitforsure.InthisconnectionourMaster,theCommanderoftheFaithful,Imam‘Alib.AbiTalib(ع)hassaid,“Seekaftersustenance,forcertainlyitisguaranteedfortheonewhogoesafterit.”[286]Justaseffortwithoutaguaranteeofitsgivingfruitismeaningless,aguaranteedsustenancewithout

anyaccompanyingeffortisalsoimpossible(inthe“soughtaftersustenance”).Forthisveryreason,from amongst the two kinds of sustenance thatAllah (awj) has allocated forHis servants,He hasmade one unconditional (the “sustenance that seeks”), and one conditional (“the sought aftersustenance”).Theunconditionalsustenanceseeksmaninallconditionsanduntilthescalesofmanarenotfilled

totheircapacitywiththiskindofsustenance,hisdeathwillnotcome.AccordingtothesayingoftheNobleProphet(ص),“Noonewilldieuntilhissustenancehasbeencompleted.”[287]Thesuretyofthe“soughtaftersustenance”,however,isconditionedbytheperformanceofcertain

actions and by taking into account certainmatters.Without fulfilling these conditions andwithoutputtingthemintoorder,thissustenancedoesnotcomeintobeing.The “sustenance that seeks”, the one that is certain, is the sustenance that determines our very

existence,ourlifespan,thepossibilitiesopentous,theenvironmentwewereputin,ourfamily,and

ourpredisposedtalents.Thiskindofsustenancegivesrisetothepower,energy,andintelligencethatweneedinorder tostruggleandperformwork;andit is in thewakeof these that thedoorfor thesecond kind of sustenance—the conditioned sustenance—opens up for us. In order to obtain the“soughtaftersustenance,”everyonemustnotonlymaketheirownefforts,buttheymustalsoraisehishandsuptowardsAllah(awj)inutterpovertyasitwere.Thenursinginfantwhoseeffortandstrugglecomesintheformofcrying,pouting,andscreamingwillreachthemilkofhismotherbymeansofthesekindsofactions.Yetwhenthischildgrowsupandsetshighergoalsforhimself,hiseffortandstrugglewilltransform.Itwillchangeintothinking,working,andphysicalexertions.Moreover,thequalityofhissustenancewillalsochange.To summarize,wemay say that it is after the unconditional, certain “sustenance that seeks” that

effort, struggle,workandactionarecreated,and following thiseffortanddesire the“soughtaftersustenance”comesintobeing.Thecertainsustenanceisincapableofchangeorincreaseanddecreasebutthe“soughtaftersustenance”iscapableofbeingincreasedordecreased.Astothelatter,neitherdoesthegreedinessof thegreedypersonmakeitcomeabout,nordoesthesadnessof thelazyonepreventitfromreachingus.Howeveritcanbeincreasedordecreasedgiventherightconditionsandif its prerequisites aremet.A person asked theNobleProphet ,(ص) “Iwish thatmy sustenance beincreased.”TheNobleProphetreplied,“Keepyourselfinthestateofablutionsothatyoursustenancebeincreased.”[288]Imam ‘Ali b. Abi Talib (ع) has said, “One whose intentions are pure, his sustenance will be

increased.”[289]Thereforeitisnecessaryforustomakeeffortandtoseekthebestandsafestmeansforreaching

oursustenance,touseourfaculties,andtotrustinAllah(awj)whoisthecreatorofthispath.Allthisafter having understood the relationship between sustenance and the one who needs it, andafterhaving known that the means for obtaining sustenance have also been created, andafterhavingrealizedthattheresponsibilityforobtainingsustenancehasbeenplaceduponus.Notes:[283]SuratHud(11),Verse6:} نیبم باتك يف لك اهعدوتسمو اهرقتسم ملعیو اهقزر هللا ىلع الإ ضرألا يف ةباد نم امو {

[284]Nahjal-Balaghah,Letter31:كاتأ هتأت مل تنأ نإف كبلطی قزرو ، هبلطت قزر : ناقزر قزرلا نأ ينب ای ملعاو .

[285]MuntakhabMizanal-Hikmah,no.2564:توملا هكردی امك هكردأل توملا نم رفی امك هقزر نم رف مدآ نبا نأ ول .

[286]MuntakhabMizanal-Hikmah,no.2555:هبلاطل نومضم هنإف قزرلا اوبلطأ .

[287]MuntakhabMizanal-Hikmah,no.2561:اهقزر لمكتست ىتح سفن تومت نل هنأ :… ص) ) هللا لوسر نع …

[288]MuntakhabMizanal-Hikmah,no.2574: قزرلا يف کیلع عسوی ةراهطلا ىلع مدی - يقزر يف يلع عسوی نأ بحأ : هل لیق امل ص) ) هللا لوسر نع .

[289]Biharal-Anwar,vol.100,pg.21:هقزر يف دیز هتین تنسح نم : ع) ) نینمؤملا ریمأ لاق .

36ChapterTreatmentofIllnessandSupplication

Question:Ifapersonfallsill,shouldheseektreatmenta)withadoctor,orb)byeatingdustfrom

nearImamal-Husayn’sgrave,orc)throughsupplication?

BriefAnswer

Each of the aforementioned actions could potentially cure his illness independently or by

combiningwith the other two.However, the best course is to accompany all our actions—amongwhich are medical and supernatural treatments—with supplication (which entails establishing arelationshipwithAllah (awj)andmakingadirect request fromhim).The reason for this is that theefficacy of a doctor ’s treatment or a givenmedicine or, for thatmatter, the intercession of ImamHusayn b. ‘Ali (ع) and the dust from near his grave, is intrinsically tied to the will of Allah(awj)himself.ItisalsoimportanttokeepinmindthattheintercessionoftheProphet(ص)andhisfamily(ع)and

supplicationsarenotsolutionslimitedtocircumstanceswhereone’shopeinnaturalmeansislost.Atthesametime,makinguseofintercessionandsupplicationsdoesnotimplythatoneshouldneglectnatural solutions altogether because the divine plan for thisworld is that things occur as per theirnaturalcauses.Therefore,onecanmakeuseofall threeaforementioned treatments.That is to say,alongwith supplicating toAllah (awj) and seeking the blessings of ImamHusayn b. ‘Ali ,(ع) oneshould refer to a doctor and seek medical treatment so that Allah (awj) accepts the Imam’s (ع)intercession,andtherebyallowsthemedicaltreatmenttoconferitsdesiredeffect.In short, under no circumstances should one lose hope in the favour of Allah (awj) and the

intercessionoftheProphet’sfamily.Similarly,bynomeansshouldoneceasetotakeadvantageofthenaturalmeansathisdisposal.

DetailedAnswer

Medical treatment, the intercession of saints (especially by means of the dust from near Imam

Husaynb.‘Ali’s(ع)grave),andsupplicatingtoAllah(awj),areallmeansoftreatingthesick,solongastheperson’stimeofdeathhasnotarrived.Just as it is possible for each of these three treatments to act independently by the will

of Allah (awj), thereby sufficing us of the remaining two, it is also possible that all three curescombineinordertocurethesick.Inparticular,supplicationcouldcausetheImam’s(ع)intercessiontobeacceptedsothatthedustfromnearhisgraveconfersitshealingeffects.Thisinturncouldcausethemedicaltreatmenttohaveitsoptimaleffectssothatthepersonprogressesswiftlytowardswell-being.However,itshouldbenotedthattheefficacyofmedicaltreatments,andeventheintercessionofthe

Imam(ع)andthedustfromhisgrave,isintrinsicallytiedtothewillofAllah(awj).Therefore,asapreconditiontotheseothertreatments,supplicationtoAllah(awj)holdsaspecialplace.SupplicationestablishesadirectconnectionwithAllah(awj)andreaffirmsourbelief thatnothingotherthanhimcanactindependently(thisisknownas“Allah’sunityinaction”or“al-tawhidfilaf ’al).Itisforthisreasonthatwehavebeenstronglyadvisedtobegineveryaction—includingseekingtheintercessionof saints—by supplicating to Allah (awj) for His aid, special favour, and His acceptance of theirintercession.Suchadvice isespeciallywell-spokenconsidering thedifficultiesentailed in findingaskilled doctor, diagnosing an illness accurately, prescribing effective medicines, followed by astrenuousrecovery—allofwhichmakeseekingAllah’s(awj)aidavitalnecessity.AnadditionaldifficultyinseekingamiraculouscurethroughthedustofImamHusaynb.‘Ali(ع),

is that the efficacy of this cure requires the following prerequisites, the observance of which isdifficultinthisdayandage:1.Thedustmustbefromwithinthesanctuary[290]ofImamHusaynb.‘Ali(ع)andmustbereddish

incolour.2.Once removed from theharam complex, the dustmust bewrapped in a cloth so as not to be

touchedbythosejinnwhoholdanenmitytowardtheShi’aandlayinwaitforanopportunitytotouchthedusttherebyneuteringitsmiraculouseffects.3.Onlyaminuteamountofthedustmustbeused.4.Itmustbeusedwithapureintentionwithoutaninklingofdoubtinitspowertoheal.5.ItmustbeaccompaniedbysupplicationstoAllah(awj)fortheacceptanceoftheintercessionof

ImamHusaynb.‘Ali[291]However,nottomakethingsseemhopeless,seekingtheintercessionofImamHusaynb.‘Ali(ع),

the restof theProphet’s family,orothersaints,andseeking theblessingsof thedust fromeachoftheirrespectivegraves,whenaccompaniedbyapureintention,isnotwithoutitseffects,astestifiedto

by numerous people’s experiences. It should be noted that for prayers to be answered and for theintercession of saints to be accepted by the will of Allah (awj), the following conditionsmust befulfilled:1. The suppliant must be sincere and focused and should accompany his supplication with

salutationsandprayers(salawat)fortheProphetandhisfamily(ع)alongwithheartfeltrepentanceforpastsins.2.HemusthaveperformedallobligatoryactsofworshipandmusthavepaidallmandatoryIslamic

taxes(khumsandzakat).3.Hemustnotholdanybelligerencetothewayoflife(sunnah)oftheProphetandhishousehold

.(ع)4.HemustactaccordingtotheteachingsoftheQur`an.5.HemustbethankfultoAllah(awj)underallcircumstances.6.Hemustactivelyfulfilhisdutytoenjointhegoodandforbidtheevil(al-amrbi’lma’rufwa’l

nahyu‘ani’lmunkar).7. He must accompany his prayers with the appropriate natural and supernatural means at his

disposal(thatistosay,hisprayersshouldnotissuefromlazinessandfarfetchedhopes).8.Heshouldhavenounfulfilledobligationstopeople.9.Hemustbewonttofulfilallpromisesandpledges.Occasionally,itoccursthatdespitethefactthatnoneoftheaforementionedconditionsisfulfilled,a

prayer isansweredor the intercessionofan Imam(ع) is accepted.Thephilosophybehind such anapparentlyunwarrantedacceptancemightbeoneofseveralthings:1.Itmightbetosoftentheperson’sheartbyshowinghimdivinegrace.2. Perhaps it is to fulfil the divine call (itmam al-hujjah)upon a person. In the extreme

circumstances surrounding sickness, when all natural means seem to fade away, the favours ofAllah(awj)andinturntheProphet’sfamily(ع),increase,therebyclosingthedoorsofdoubttoeventhegreatestsophist.Ifthisperson,afterexperiencingdivinegrace,returnstohispastimproprieties,hewillbeleftwithnoexcuseontheDayofJudgment.3.ItisalsopossiblethatAllah’s(awj)acceptanceofthisperson’ssupplicationswasarewardfora

pastactofgoodnessoranactofdevotionwithrespecttooneofAllah’s(awj)saintsinsuchawayastotaketheplaceoftheperson’srewardinthenextlife.Inconclusion,itisimportanttokeepinmindthatonemustnotlooktoprayerandintercessionasa

last resort to be used onlywhen all hope in natural causes—and in particularmedical treatment—fades,onlytobeforgottenwhentreatmentissuccessfullyachieved.Thiskindofmisappropriationis

treatedwithseverityintheQur`anandahadith[292].Ifoneweretomakesuchanopportunisticuseofsupplication,hisprayersmaybeansweredandfullhealthmightberestored;however,intheafterlife,he would be severely punished, since despite experiencing divine grace, he turned away fromAllahafterbeingcured.Ontheotherhand,onemustneverlosehope.AsImamJa’farb.Muhammadas-Sadiq(ع)hassaid,

“Allahrefusestomakethingshappenexceptthrough(their)causes.”[293]Allah(awj)istheCauseofallcauses,however,justasHeistheCauseofallcauses,Hecanalso

destroyallcausesasevidencedbytheknifethatdidnotcutIsma’il’s(ع)throatorthefirethatdidnotburn Ibrahim Other.(ع) times,without anymaterial cause,Allah (awj) acts independently throughunseencausesasisevidencedbythestoryofthecamelofSalih(ع)andthestaffofMusa(ع).Inshort,while we make use of all natural causes at our disposal, it is advisable to maintain an activerelationshipwithAllah(awj)throughsupplications,andwithAllah’s(awj)friends.Notes:[290]Or“Ha’ir,”aradiusofabout357metresaroundtheshrineoftheNobleImam.

[291]Biharal-Anwar,vol.98,pg.132:يذلا يصولا قحب و اهنزخ يذلا يبنلا قحب و اهضبق يذلا كلملا قحب كلأسأ ينإ مهللأ : لقف ع) ) نیسحلا ربق نیط نم تلكأ اذإف

محرأ ای كتمحرب فوخ لك نم انامأ و ءالب لك نم ةیفاع و ءاد لك نم ءافش هیف يل لعجت نأ و دمحم لآ و دمحم ىلع يلصت نأ اهیف وهءافش اهنأ دهشأ و هیلع هللا ىلص كیلو ةبرت ةبرتلا هذه نأ دهشأ ينإ مهللأ : اضیأ لوقت .و ملس و هلآ و دمحم ىلع هللا ىلص و نیمحارلا

كتمحرب يل و كقلخ نم تئش نمل فوخ لك نم نامأ و ءاد لك نم .[292]SuratLuqman(31),Verse32:} روفك راتخ لك الإ انتایآب دحجی امو دصتقم مهنمف ربلا ىلإ مهاجن املف نیدلا هل نیصلخم هللا اوعد للظلاك جوم مهیشغ اذإو {Seealso:Suratal-’Ankabut(29),Verse65;SuratYunus(10),Verses12,22&23

[293]al-Kafi,vol.1,pg.183:بابسأب الإ ءایشألا يرجی نأ هللا ـى بأ : لاق هنأ ع) ) هللا دبع يبأ نع …

37ChapterCanonizationoftheQur’an

Question: It is clear that when the Prophet Muhammad dictated the verses of the Qur`an, his

designated scribes would write down the verses. However, when exactly was the entire Qur`ancompiledintotheformweknowtoday?

Answer

TherearethreeprevailingviewsconcerningthecompilationoftheQur`an:1. Itwascompiledduring the lifetimeof theProphet compilationThe.(ص) tookplaceunderhis

supervision—whichistantamounttodivineinspiration—althoughhehimselfneitherwrotethetextoftheQur`annorcollectedtheversesdirectly.2.TheQur`anthatwehavetodaywascompiledbyImam‘Alib.AbiTalib(ع)aftertheProphet’s

deathbutbeforepeoplefinallyacceptedhimasacaliph.3.TheQur`anwascompiledafter theProphet’sdeathbyahandfulof theProphet’s companions

(otherthanImam‘Alib.AbiTalib(ع)).MostShi’ischolars—especiallycontemporaryscholars—acceptthefirstview.SomeShi’ischolars

havetakenthesecondstance.However,manySunnischolarshaveacceptedthethirdview.OrientalistshavealsoacceptedthisviewandhaveaddedthattheQur`anwrittenbyImam‘Alib.AbiTalib(ع)wasvirtuallyignoredbythecompanions.Obviously, on the basis of the first two opinions, the compilation of the Qur`an, its division

intosurahs(chapters),andtheorderwithinandamongthesurahscanbeattributedtothedivinewill.Inparticular,basedontheversethatreads,“Hedoesnotspeakofhisownwill;heonlyspeakswhatisrevealedtohim,”[294]whatevertheProphetutters(especiallythatwhichrelatesdirectlytoreligiousmatters)isdivinely

inspired.Additionally,Imam‘Alib.AbiTalib(ع),thoughhewasnotaprophet,servedinhiscapacityasanImam,asthecontinuationofthemissionofprophethood,andpossessedthepropheticgiftsofinfallibilityanddivineknowledge.Therefore,anycompilationundertakenbyeithertheProphet(ص)orImam‘Alib.AbiTalib(ع)wasnecessarilydivinelyinspired.ThosewhofavourthethirdviewcannotlogicallydefendanyclaimthatthedivisionoftheQur`an

into surahsor theorder intowhich the surahshavebeen arranged is divinely inspired. In fact, thethirdview,inessence,rejectsanyDivinehandinthesetwomatters.Rather, itattributesthedivisionandarrangementofthesurahstothepersonaljudgementoftheProphet’scompanions.Notes:[294]Suratal-Najm(53),Verses3-4:ى{ ــ حوی يحو الإ وه نإ . ىوهلا نع قطنی ام }و

38ChapterThenamesoftheImamsintheQur’an

Question:Whyaren’tthenamesoftheImamsexpresslymentionedintheQur`an?

BriefAnswer

ItmustbenotedthatalthoughthenamesofthepureImams(ع)arenotspecifiedintheQur`an,the

Prophet(ص)didasserttheirnames,especiallythenameofImam‘Alib.AbiTalib(ع).AveryclearinstanceofsuchassertionoccursinhadithGhadir,whichisconsideredtheofficialannouncementofthe caliphate of Imam ‘Ali b. Abi Talib .(ع) Regarding the question of transmission, this hadithismutawatir [i.e. it hasbeennarrated through somany linesof transmission that it canbe acceptedwithoutdoubt.]anditscontentrevealsclearevidencefortheImamateofImam‘Alib.AbiTalib(ع).Moreover, there are several verses in the Qur`an that pertain to the status of Imam ‘Ali b. Abi

Talib(ع),themostimportantofwhichisverse55ofSuratal-Ma`idah;“YourguardianisonlyAllah,HisApostle,andthefaithfulwhomaintaintheprayerandgivethe

zakatwhilebowingdown.”Inbooksofexegesisandhistory,bothamongtheShi’iteandSunnisources,ithasbeenpointedout

thatthisversewasrevealedaftertheeventinwhichImam‘Alib.AbiTalib(ع)gavehisringtoapoorbeggarascharitywhilehewasbowingdowninprayer,andsothisversereferstonootherthanImam‘Alib.AbiTalib(ع).Thus,althoughImam‘Alib.AbiTalib(ع)hasnotbeenmentionedintheQur`anbyname,thereareevidentreferencestohim.But as to why the Imams (ع) have not beenmentioned by name, at least two answers could be

propounded.Firstly, the normal pattern of theQur`an is to dealwith issues in a general tone, providing the

general principles and rules,without getting into the explanation of theminute details. This is themethod the Qur`an takes up in many instances and it is for this reason that when Imam Ja’far b.Muhammadas-Sadiq(ع)wasaskedaboutthisquestion,herepliedthat,“It is thesamecasewiththedailyprayer, thezakat,andhajj:AllahhasmentionedonlytheirgeneralrulesintheQur`anbuthasnotelucidatedthedetails.ItwastheProphet(ص)whoexpressedtheprecisemethodofcarryingoutsuch duties and their related details. In the same vein, regarding the question of succession, theProphet(ص)himselfspecifiedthenamesof‘Aliandhishousehold(ع)ashissuccessorsandsotherewasnoneedfortheirnamestohavebeenexpressedintheQur`anitself.Secondly,insuchanissue,wheretherewasagoodchanceofopposition,prudencenecessitatedthat

the Qur`an mention the issue indirectly and through allusions for there was the possibility thatoppositiontotheissueofImamatemightleadtooppositiontotheQur`anandthemaincoreofIslam,whichwascertainlynot in the interestof theMuslims.That is, if therewereaversespecifying thesuccessionof‘Ali(ع),theopponentswouldhavedistorteditoutoftheiroppositiontohim,andthiswouldhaveviolatedthevalueofIslamandtheQur`anasthefinalreligionandtheeternalanddivinebook.For,itshouldbeborneinmindthatoneofthewaysbywhichtheQur`ancouldbepreserved—forAllah(awj)hasasserted,“IndeedWehavesentdowntheReminder[i.e.theQur`an]andindeedWewillpreserveit.”[295]—istoremovethenaturalmotivesforoppositionanddistortion.Hence, theQur`an, firstly, refrains from expressing the names of the Imams ;(ع) and secondly,

placestheversesthatarerelatedtothequestionofImam‘Alib.AbiTalib(ع)successorship,theVerse

ofTabligh(whichregardstheofficialannouncementofImam‘Alib.AbiTalib’s(ع)successorship),and theVerse of Tathir (which regards the infallibility of the Prophet’s household) between otherapparentlyunrelatedversessoastodiminish,asmuchaspossible,themotivesfordistortionandinsodoingsecuretheQur`anagainstallpossibleattacks.

DetailedAnswer

Tobeginwith, thereader ’sattentionshouldbedrawntothefact that thenamesof theImams(ع)

were mentioned expressly by the Prophet ,(ص) especially the blessed name of Imam ‘Ali b. AbiTalib(ع),whosesuccessorshipwasaffirmedbytheProphet(ص)onseveraloccasions.OneoccasionwasatthebeginningoftheProphet’s(ص)missionwhenheembarkedonspreading

hismessagetohisclanandfamily,saying,“Thefirst[ofyou]tobelieveinmewillbemyspiritualheir (wasi),myvizier, andmy successor.”To this offer no one gave a positive answer except forImam‘Alib.AbiTalib(ع),andsofinallytheProphet(ص)said,“Afterme,youwillbemyspiritualheir,myvizier,andmysuccessor.”[296]AnotheroccasionwastheeventatGhadirKhuminwhichheexpresslysaid,“WhomeverIamhis

master,then‘Ali(ع)isalsohismaster.”[297]AnotherofsuchassertionsappearsinthehadithofManzilatinwhichtheProphet(ص)isrelatedas

havingtoldImam‘Alib.AbiTalib(ع),“YouaretomewhatHarunwastoMusa,exceptthattherewillbenoprophetcomingafterme.”[298]ItshouldbenotedthattherelatedsayingsoftheProphet(ص)regardingthesuccessorshipofImam

‘Alib.AbiTalib are(ع) toonumerous tobe impugned, and thispointhasbeenalluded to inmanySunniandShi’itebooks.[299]Inanotherhadith,theProphet(ص)isrecordedtohavespecificallymentionedthenamesofallthe

Imams—startingwithImam‘Alib.AbiTalib(ع)anduptoImamMahdi(ع)—toJabirb.‘AbdullahAnsari.[300]ThusthisfactmustbekeptinmindthatalthoughthenamesoftheImams(ع)donotappearinthe

Qur`an, but the Prophet (ص) — whose sayings are, according to the Qur`an, all true and areessentially revelations[301]—did specify their names and reiterated their successorship andleadership.Furthermore, in the Qur`an there is an allusion to the Commander of the Faithful’ position of

leadership, and although his name has not beenmentioned there, nevertheless, themajority of theexegetes, whether Shi’ite or Sunni, admit that the allusion refers to ‘Ali’s (ع) status, and as suchapplies tonoother thanhim.[302]Theverse inwhich that allusionoccurs isverse55ofSurat al-Ma`idah,whichreads,“YourguardianisonlyAllah,HisApostle,andthefaithfulwhomaintaintheprayerandgivethe

zakatwhilebowingdown.”[303]Considering that in Islam there is no such rule that theMuslim should give zakatwhile bowing

down inprayer, itbecomesevident that thisverse is referring toan incident that really tookplace.ThatincidenttookplaceonthedaywhenImam‘Alib.AbiTalib(ع)wasperformingtheritualbowintheprayer,abeggarcameuptohimandaskedhimforsomehelp.Inresponse,Imam‘Alib.AbiTalib

.leftandfingerhisofoffringthetookbeggarthesoandring,histopointed(ع)Accordingtothereadingderivedfromtheaforementionedhistoricalincident,theverseassertsthat

theleadershipoftheMuslimsis“only”inthehandsofAllah(awj),hisApostle,andImam‘Alib.AbiTalib(ع),andnootherbutthemenjoysthatstatus.Hence, up to this point, it has been clarified that the names of the Imams (ع) were expressly

mentioned by the Prophet (ص) and that there is an unmistakable allusion in the Qur`an to theCommanderoftheFaithful’positionofleadership.Thesepointsaresuchthatifanimpartialpersonintendstoclarifythetruthforhimself,hewill,withonlyalittleamountofresearch,realizethattheProphet’s(ص)opinionregardingthequestionofsuccessorshipandleadershipwasinfavourofImam‘Alib.AbiTalib(ع)andhispuresons.ButastowhytheirnamesarenotspecificallymentionedintheQur`an,twojustificationscouldbe

proposed.First,thenormalprocedurethattheQur`antakesupisdealingwithissuesinageneralmannerand

intheformofgeneralrulesandprincipleswithoutenumeratingtheirdetails,suchasisthecaseaboutmany of the fundamental and minor principles mentioned in the Qur`an. This answer has beensuggested in ahadithnarrated from ImamJa’far b.Muhammadas-Sadiq ,(ع) and according to thenarration,theImam(ع)corroborateshisanswerbyprovidingthreeexamples.1.OneishowtheissueoftheritualprayerisdealtwithintheQur`an.TheQur`an’smentionofthe

prayerisonlyageneraldescriptionwithoutelucidatingthequality[i.e. themethod]orquantity[i.e.howmany timeseachactmustbe repeatedduring thecourseofaprayer]ofeveryprayer.But theProphet(ص)explainedtotheMuslimsthemannerinwhichtheprayershouldbepreformedandthenumberoftheraka’at[pl.ofrak’ah,themostgeneralpartoftheritualprayer,consistingofrecitationofpartsoftheQur`anwhileerect,thenbowing,thereafterstandingupandfromtheregoingdownforprostration,afterwhichonesitsupandthenagainfallsinprostrationbeforeAllah(ع)].2.AnotherexamplethattheImam(ع)citedwastheissueofzakat,whichhasbeenintroducedinthe

Qur`an in ageneralmanner, and itwas theProphet determinedwho(ص) the items towhich zakatpertainedandtheamountswithwhichthezakatofeachitemisidentified.3.His thirdexamplewas the issueofhajj, aboutwhich theQur`anonlyexpresses itsobligatory

nature,while it was the Prophet (ص) who personally demonstrated to theMuslims themethod bywhichthisritualshouldbecarriedout.[304]Thus,itisunreasonabletoexpectthattheQur`anshouldexaminethedetailsofallreligiousissues.

AndsoitiswithregardstotheissueoftheleadershipoftheProphet’shousehold(ع),thefactthatthenames of the Imams (ع) have not been specified should not be cited as grounds for rejecting theschooloftheAhlulBayt(ع)(thehouseholdoftheProphet), justasoneshouldnotcurtail thenoonprayerfromfourrak’atstotworak’ats,forinstance,withtheexcusethattheQur`andoesnotspecifythat it should be four rak’ats, or just as one should not refrain from performing the ritual cyclesaroundtheKa’bahwiththeexcusethatithasnotbeenexpressedintheQur`an.Thesecondjustificationisthatregardingsuchacontroversialissue,wherethereexistedahighrisk

ofopposition,prudencedictatedthattheQur`anmentiontheissueinanimplicitmanner,fortherewasthe risk that opposition to the issue of the Commander of the Faithful’leadership might evenjeopardizetheintegrityoftheQur`anitself.ThusadirectmentionoftheissuewascertainlynotintheinterestoftheMuslimcommunity.For,itshouldbenotedthatoneofthemethodsforpreservingtheQur`anfromanydistortion,aspromisedbyAllah(awj),“IndeedWehavesentdowntheReminder,andindeedWewillpreserveit;”[305],ispreciselythis:Toexpresstheissuesinsuchawayastoeliminateanymotivesonthesideofthe

pseudo-Muslimhypocritesfordistortion,sothatgroupsthatdocarrystrongmotivesfordistortion,outofmaterialdesiresoropposition to the truth,wouldnotalter theQur`an toconformit to theirinclinations,therebyviolatingtheintegrityoftheQur`an.AyatullahMutahhariexpressesthisexplanationinthefollowingmanner:“Astothequestionofwhy

theQur`an has not specificallymentioned the issue of ‘Ali’s (ع) successorship, they answer is asfollows:Firstly, thenormof theQur`an is toexpress issues in the formofgeneralprinciples,andsecondly, theProphet (ص) orAllah (awj) did notwant to propound this issue [i.e. the issue of theleadershipoftheMuslimcommunity]—anissuethatwasatriskofbeingmanipulatedbymenoutofegocentrism and ambition—so bluntly. For, just as they [i.e. the opponents] so readily disregardedwhattheProphet(ص)hadsaidaboutthisissueonthebasisofvariousexcuses—includingtheclaimtoijtihad[i.e. thatwhattheProphet(ص)saidinthisregardwashisownpersonalviewandwealsohave the right to put forward and follow our own opinions]—and so justified their position byclaimingthattheProphet(ص)didnotintendtheleadershipof‘Ali(ع)whenhesaidthosethingsabouthim,butratherheactuallymeantsuchandsuch,iftherewereaverseinthisrelation,theywouldjustaswellhavemisinterpretedit.TheProphet(ص)inhisstatementssaidveryclearly,“Thishere‘Ali(ع) ishis[i.e. theMuslim’s]

master.”Wouldyoulikeanythingmorefrankthanthis!ButthereisadifferencebetweendiscardingastatementoftheProphet(ص),albeitsoclear,andthatofaverseoftheQur`anclearlymentioningtheissue,especiallyonlyadayafterthedemiseoftheProphet(ص).ItwasforthisreasonthatIrelatedthefollowingstoryintheprefacetomybook,SuccessionandLeadership:DuringtheCommanderoftheFaithfulreign,aJewwantedtoscoldtheMuslimcommunityconcerningtheeventssurroundingtheProphet’sdeath—and theydid reallydeserve scolding!He told ‘Ali ,(ع) “Youhadnotburiedyourprophet before you opposed each other regarding him.”TheCommander of the Faithful retorted,“Weopposedeachothernotregardinghimbutregardingaverdictthathehadaddressedtous.Butastoyou;yourfeetwerestillsoakedfromthesea[whichMusahadmiraculouslysplitinhalf]whenyoutoldyourprophet, ‘make forusaGod like thegods that theyhave.’ He [i.e.Musa] said, ‘Youareindeed an ignorant lot.’ So there is a bigdifferencebetweenwhat happened amongst us andwhathappenedamongstyou.Wedidnotquarrelover theProphethimself,but ratheraboutwhatwas theactualcontentofhiscommand.Thesetwoareverydifferent.”Itisverydifferenttojustifyamistake—althoughthisjustificationmightnotbetherealcausefor

themistakebutonlyapretextfortherealcauseofthemistake—bysayingthatthosewhomadethemistakethoughttheirclaimwasinaccordancewithwhattheProphet(ص)intended,andinsodoingmanipulatedtheProphet’sstatement—suchjustificationisbetterthantosaythatthosewhomadethemistakediscardedtherelatedQur`anicversedespiteitsclarity,tosaythattheydistortedtheQur`an.

Therefore, itcanbesaid that themainpoint innotspecifying thenamesof theImams(ع) in theQur`an,oratleastthenameoftheCommanderoftheFaithful,wassecuringtheQur`anagainstanydistortion.Thus,ascanbewitnessed,theVersesofTathir,Tabligh,andWilayatareinsertedamongtheverses

regardingthewivesoftheProphet(ص),ortheversesabouttherulespertainingtothePeopleoftheBook and those explaining thatMuslims should notmake friendswith them [i.e. the People of theBook],whichapparentlyhavenobearingon the issueof the leadershipof thepure Imams(ع) andImam‘Alib.AbiTalib(ع).Thusanimpartialresearchercan,withtheslightestattentionrealizethatthetoneofthepartoftheversepertainingtotheissueinquestiondivergesfromthemainbodyoftheverseandthatithasbeenplacedthereforacertainreason[namely,concealment].

Notes:[295]Suratal-Hijr(15),Verse9:} نوظفحل هل انإ و ركذلا انلزن نحن انإ {

[296]al-’Umdah,pg.121,133;Ghayatal-Maram,pg.320;al-Ghadir,vol.2pp.278-279:اوعیطأو هل اوعمساف مكیف يتفیلخو يیصوو يخأ اذه نإ : لاق مث يتبقرب ذخأف .

[297]Thishadith ismutawatirandexists inbothShi’ahandSunnibooks. ‘AllamahAmini, inhisbookal-Ghadir (vol.1pg.114),hasgathered thenarratorsof thishadith fromall sourcesandputtheminchronologicalorder.Atthetopofthislistare60oftheNobleProphet’scompanionswhichSunnibooksuseasnarrators.Inhisbook‘Abaqat,MirHamidHusaynhasalsoproventhishadithtobemutawatir.(referto:Ibnal-Maghazili,Manaqib,pp.25-26)[298]al-’Umdah,pg.173-175;MusnadAhmadibnHanbal,vol.3pg.32;al-Ghadir,vol.1,pg.51,alsovol.3,pg.197-201؟ يدعب يبن ال هنأ الإ ىسوم نم نوراه ةلزنمب ينم نوكت نأ ىضرت امأ : ملسو هیلع هللا ىلص هللا لوسر هل لاقف

[299]‘AllamahAminiandMirHamidHusaynhaveputforthmucheffortinprovingthetawaturofhadith’s on the Imamate of Imam ‘Ali ( .(ع Fadil Quchani, a Sunni scholar who has rejectedthetawaturofsomeofthesehadith’s,hasacceptedthetawaturofsomeothers.[300]Yanabi’al-Mawaddah,vol.3,pg.398-399:

مث ، يلع مهلوأ يدعب نم نیملسملا ةمئأو يئایصوأ نإ رباج ای : ص) ) هللا لوسر يل لاق : لوقی يراصنألا هللا دبع نب رباج تعمسنب رفعج مث ، مالسلا ينم هأرقاف هتیقل اذإف رباج ای هكردتس رقابلاب فورعملا يلع نب دمحم مث ، نیسحلا نب يلع مث ، نیسحلا مث ، نسحلاهتینكو يمسا همسا مئاقلا مث ، يلع نب نسحلا مث ، دمحم نب يلع مث ، يلع نب دمحم مث ، ىسوم نب يلع مث ، رفعج نب ىسوم مث ، دمحمهئایلوأ نع بیغی يذلا كاذ ، اهبراغمو ضرألا قراشم هیدی ىلع - ـى لاعتو كرابت - هللا حتفی يذلا كاذ ، يلع نب نسحلا نب دمحم يتینكنامیإلل هبلق هللا نحتما نم الإ هتمامإب لوقلا ىلع تبثی ال ةبیغ .

[301]Suratal-Najm(53),Verses3-4:} ىحوی يحو الإ وه نإ . ىوهلا نع قطنی امو {

[302]Refertotafsirbooksunderverse55ofSuratal-Ma`idahsuchas:al-Tafsiral-KabirbyFakhrRazi;Tafsir-e-Namuneh;al-Durral-Manthur.SomeSunnibooksoftraditionhavealsomentionedthisevent-referto:Dhakhayiral-’Uqba,pg.88;Lubabal-Nuqul,pg.90;Kanzal-’Ummal,vol.6pg.391.AlistofbookscontainingotherbookscanbefoundinTafsir-e-Nemuneh,vol.4,pg.425.[303]Suratal-Ma`idah(5),Verse55:) نوعكار مهو ةاكزلا نوتؤیو ةالصلا نومیقی نیذلا اونمآ نیذلاو هلوسرو هللا مكیلو ام ــ نإ (

[304]al-Kafi,vol.1,pg.286-287:يف تلزن : لاقف ) مكنم رمألا يلوأو لوسرلا اوعیطأو هللا اوعیطأ ( : لجو زع هللا لوق نع ع) ) هللا دبع ابأ تلأس لاق ریصب يبأ نعباتك يف مالسلا مهیلع هتیب لهأو ایلع مسی مل هل امف : نولوقی سانلا نإ : هل تلقف . مالسلا مهیلع نیسحلاو نسحلاو بلاط يبأ نب يلع

) هللا لوسر ناك ىتح ، اعبرأ الو اثالث مهل هللا مسی ملو ةالصلا هیلع تلزن ص) ) هللا لوسر نإ : مهل اولوق : لاقف : لاق ؟ لج و زع هللا

رسف يذلا وه ص) ) هللا لوسر ناك ىتح ، مهرد امهرد نیعبرأ لك نم مهل مسی ملو ةاكزلا هیلع تلزنو ، مهل كلذ رسف يذلا وه ص)مهل كلذ رسف يذلا وه ص) ) هللا لوسر ناك ىتح اعوبسأ اوفوط : مهل لقی ملف جحلا لزنو ، مهل كلذ .

[305]Suratal-Hijr(15),Verse9:) نوظفاحل هل انإو ركذلا انلزن نحن انإ (

39ChapterImamateatChildhood

Question:HowisitpossibleforsomeoftheImamstoreachImamatewhilestillchildren?

BriefAnswer

According to theundisputedbeliefof ImamiShi’ismtakenfromnumerousversesandProphetic

traditions, the Imamate is aDivine position. So if it is established that someone has been divinelyappointed to this position a Muslim must submit to his command and authority without questionobeyingAllah(awj)asHesays,“AllahbestknowswheretoplaceHismessengership.”ThereareseveralwaystoascertainwhetherAllah(awj)hasappointedaparticularpersontothis

position:1.Prophetictraditions.2.BeingintroducedandspecifiedbyotherImams,particularlythepreviousImam.3.PossessingtheotherconditionsofImamate,suchasinherentknowledge,moreknowledgethan

anyone of their time, infallibility, soundness and moderation of body and spirit, and ability toperformmiraclesandextraordinarydeeds.TheShi’ascontemporarytoyoungImams—that is, ImamMuhammadb.‘Alial-Taqi(ع)ateight

years,Imam‘AlibMuhammadal-Naqi(ع)atnineyears,andImamal-Mahdi(ع)atfiveyears—werenot unaware of these things, and itwas after great searching and effort that they attained certaintyabout their Imamate and submitted to their authority. Later generations in turn rely on research,historical records, and traditions. On the other hand, the position of Imamate, unseen Divineendorsement,andmanifestationofextraordinarydeedsatthehandsofthesepersonagespreventthemfrombeingcomparedtonormalhumanbeings.Inaddition,foraMuslimwhobelievesintheQur`an,thegrantingofaDivinestationonthebasis

ofDivinewisdom,knowledge,andgracetosomeoneofyoungageshouldnotbesurprising,sincetheprophethoodof‘Isa(ع),Yahya(ع),andSulayman(ع)alsotookplaceatayoungage.ThisiswhythenobleversesthatindicatethispointwerefrequentlycitedbytheImams(ع).

DetailedAnswer

Imamate,intheviewofImamiShi’as,isthepracticebytheWali(Divinelyappointedauthority)of

his authority over people (wilayah); in other words, Imamate is a Divinely-appointed station formanaging thepeople’sworldlyandreligiousaffairsaswellasguiding themto thepeakoffelicityand humanity. Thus, the Imam cannot be determined or selected by the people, since inherentknowledgeandinnerinfallibilityareunseenqualitieswhichnoonebutAllah(awj)knows,andthesearethetwomostimportantqualitiesoftheDivinely-appointedWali.AmonotheistwhohassubmittedtoDivineauthorityoverhimorherselfiswhollyobedienttothe

commandsandprohibitionsofhisorherAllah(awj).Thus,inacceptingtheauthorityoftheleadersappointed by Him as well, he or she must be fully obedient, submit to their authority, and avoidcomparingthemtoothersorbaselesslysecond-guessingtheirappointment.ThereareseveralwaystorecognizethedivinelyappointedImam/Wali(guardian):1.Studyingtheirconductandactions.2.Referring to the attributes and signs that the previousWali hasmentioned for the succeeding

Wali.3. Seeking miracles and verifying the presence of the conditions and necessary corollaries of

ImamateIt is possible to find out about their lives and character by referring to books of history and

biography,andbylookingatcollectionsoftraditionsonecanfindthetraditionsthathavecomedownfrom theProphet ;(ص) and finally by examining at the traditions of each Imam, one can come torecognize thenext Imam.TheImams(ع)performedmiraclesboth in their lifetimesandafter theirmartyrdoms.Theoccurrenceofsuchextraordinarydeedsforthosewhosoughtrecoursetothemisso frequent that it is beyond reckoning, and it is something that everyone searching for truth canexperience.SothereisnospecificagenecessarytoattainthestationofImamate.Thespiritual,intellectual,and

mentalmaturityrequiredforthepositioncanbegrantedbyAllah(awj)fromthedayofhisbirth.Thisfact is one of the extraordinary phenomena that prove their Imamate, it does not detract from it.Obviously, from a superficial and shortsighted viewpoint, it appears difficult for prominentpersonalities,scholarsandtheoldandyoungtosubmittotheauthorityofaboy;forordinarypeopleacceptingsuchanauthoritywouldnotbeaseasyasacceptingolderWali.The contemporaries to the young Imams—that is, Imam Muhammad b. ‘Ali al-Taqi (ع) who

becameImamattheageofeight,Imam‘Alib.Muhammadal-Naqi(ع)whoattainedtheImamateattheageofnine,andImamal-Mahdi(ع)whobecameImamattheageoffive—werenoexceptionstothisrule,andtheyposedthisveryquestiontoImam‘Alib.Musaal-Rida(ع).Forexample,therearethefollowingtraditions:IthasbeennarratedfromHasanibnJahmthathe

was in thepresenceof Imam‘Alib.Musaal-Rida .(ع) ImamMuhammadb. ‘Alial-Taqi ,(ع) still a

child,wasalsopresent.AfteralongconversationImam‘Alib.Musaal-Rida(ع)saidtome,“Hasan!If I tell you this child is to be your Imam,whatwould you say?” I said, “May I be your ransom!Whateveryousay,Isaythesamething.”TheImam(ع)said,“Youspeakthetruth.”ThenImam‘Alib.Musa al-Rida (ع) exposed the shoulder of ImamMuhammad b. ‘Ali al-Taqi (ع) and showedme asymbolthatwassimilartotwofingers,andhesaid,“AcomparablesymbolwasinthesameplaceinthebodyofImamMusab.Ja’faral-Kazim(306 (.] [عIthasalsobeennarratedfromal-Mahmudithathesaid,‘IwasinTus(anareainCentralAsianear

present-dayMashhad)inthepresenceofImam‘Alib.Musaal-Rida(ع).Oneofhiscompanionssaid,“IfsomethingweretohappentotheImam,whowouldbethedivinelychosenImamafterhim?TheImam (ع) turned to him and said, “Regarding the issue of Imamate, after me refer to my sonJawad(ImamMuhammadb.‘Alial-Taqi(ع)).”He(al-Mahmudi)said,“Heisstillachild!”Imam‘Alib.Musa al-Rida (ع) replied, “Allah chose ‘Isa (ع) as Hismessenger though he was younger thanImamMuhammadb.‘Alial-Taqi(307 (.”] [عInspiteofthesetraditionssomeofImam‘Alib.Musaal-Rida’s(ع)followersoutofanxietystill

went in search of his successor. “Someof themwent after ‘Abdullah ibnMusa, the brother of theeighth Imam .(ع) Since they weren’t willing to accept anyone’s Imamate without evidence, theypresentedtohimsomequestions,andwhentheyfoundhimunabletoanswertheyforsookhim.”Thisis because what was important to them was the manifestation of this divine aspect in the Imams’knowledge. This is alsowhy theywould apply this principle to all the Imams and subject them tovariousquestions,andonlywhentheyfeltthattheywereabletoanswerthem(alongwiththetextualdeclarations of their Imamate) would the Imami Shi’as recognize them as infallible Imams. Theyoung Imams were no exceptions to this rule; the leaders of the Shi’as would examine them tobecomecertainoftheirlevelofknowledgeandabilitytoperformclearmiracles.On the other hand, the enemies of the Imams, who were always waiting for an opportunity to

marginalize the Imams and disperse the Shi’as from around them, did not sit by idly. Arrangingintellectualgatheringsand the like theystrove tomake theyoungageof these Imamsanexcuse toaltogether marginalize them from society. But the more effort they made, the more they debasedthemselves, and the superior knowledge of the Imams stood out to their knowledgeablecontemporaries.Inaddition,itisobvioustothosefamiliarwiththeQur`anandstoriesoftheprophetsthatseveralof

them reached the station of prophethood, messengership and even Imamate at a young age, like‘Isa(308 (] (309Yahya[ع (] ofagetheathowever,stage,thisreachedprophetsofmajorityTheetc.[عfortyorolder.InsumthisissueshouldbereferredtotheDivinewisdomandknowledge,andasinalljudgments

oneshouldmakeuseofallavailablecontexts,evidences,andproofs.AsAllah(awj)says“Say,OLord!Yoursisthedominionoftheskyandtheearth;YougivethekingdomtowhomYou

please and take it fromwhomYou please, andYou grant honor towhomYou please and debasewhomYouplease.AllgoodisinYourhands.VerilyYouhavepoweroverallthings.”[310]Allah(awj)explainssimilarobjectionsoftheTribesofIsraelandrepliesinthesewords:

“TheProphet told them,VerilyAllahhasmadeTalutyourking.Theysaidhowcanhebeking,whilewearemoreworthyofkingshipthanhe,andheislackinginwealth?He[theirprophet]saidAllahhaschosenhimoveryouandhasgrantedhimintellectualandphysicalabilities,andAllahgivesHiskingdomtowhomeverHepleases,andAllah isall-encompassing,all-knowing.And theprophet said to them,Verily the signofHiskingdom is that there shall come toyou thechest inwhichthereistranquilityfromyourLordandresidueoftherelicsofwhatthechildrenofMusaandthechildrenofHarunhaveleft,theangelsbearingit”[311]

Notes:[306]Mowsu‘ahal-Imamal-Jawad,vol.1,pg.137:كل تلق ول ىرج لیوط مالك دعب يل لاقف هیدی نیب ریغص ع) ) رفعج وبأو ع) ) اضرلا ىلع تلخد : لاق مهجلا نب نسحلا نع يورو

لثم ينارأف ع) ) رفعج يبأ فتك نع فشك مث ، تبصأ : لاق . كادف تلعج يل هل لوقت ام : تلق : لاق ؟ لوقت تنك ام مامإ اذه نإ نیسح ایهیلع هللا تاولص ىسوم يبأ نم عضوملا اذه لثم يف ناك اذه لثم : يل لاقف نیعبصإ زمر .

[307]Dala’ilal-Imamah,pg.388يبأ ينبا ـى لإ : لاق ؟ نم ـى لإف ثدح ثدح نإ : هباحصأ ضعب هل لاقف سوطب ع) ) اضرلا سأر ىلع افقاو تنك : لاق يدومحملا نع

رفعج وبأ اهیف موقی يتلا نسلا نود يف هتعیرشب امئاق میرم نب ىسیع ثعب هللا نإ : نسحلا وبأ هل لاقف ؟ هنس رغصتسا نإف : لاق . رفعجهتعیرش ىلع .

[308]SuratMaryam(19),Verses29-30:} ایبن ينلعجو باتكلا يناتآ هللا دبع ينإ لاق . ایبص دهملا يف ناك نم ملكن فیك اولاق هیلإ تراشأف …{

[309]Ibid.,Verse12:} ایبص مكحلا هانیتآو ةوقب باتكلا ذخ ىیحی ای {

[310]SuratAli-’Imran(3),Verse26:} ءيش لك ىلع كنإ ریخلا كدیب ءآشت نم لذتو ءآشت نم زعتو ءآشت نمم كلملا عزنتو ءآشت نم كلملا يتؤت كلملا كلام مهللا لقریدق {

[311]Suratal-Baqarah(2),Verse247:} لاق لاملا نم ةعس تؤی ملو هنم كلملاب قحأ نحنو انیلع كلملا هل نوكی ىنأ اولاق اكلم تولاط مكل ثعب دق هللا نإ مهیبن مهل لاقومیلع عساو هللاو ءآشی نم هكلم يتؤی هللاو مسجلاو ملعلا يف ةطسب هدازو مكیلع هافطصا هللا نإ {

40ChapterConditionstothefulfilmentofPrayer

Question:Whataretheconditionsthatguaranteethefulfilmentofaprayer?

BriefAnswer

Theworddu’a(supplication)literallymeans“tocall”,“torequestafavour”,“toseekhelp”andin

somecasesitisusedtodenotethegeneralmeaningofcalling.Butinits[popularand]technicalsense,itreferstotheactofmakingarequestfromAllah(awj).Theworddu’aanditsderivativeshavebeenusedintheQur`aninapproximatelythirteendifferentmeanings.Assupplicationisaformofworship,ithaslikeallotherformsofworshipcertainrequirements,

the fulfilment ofwhichmakes the supplication effective in thatAllah (awj) grants the supplicant’srequestandelevateshimtohigherstationsofproximitytoHimself.It is important to note that the acceptance of supplication does notmean that the requestwill be

instantaneouslygranted,andthatitsconsequenceswillbecomeimmediatelymanifest.Hence,insomecases, the result of the acceptance might appear after some forty years, or in yet other casesAllah(awj)maypostponethegrantingoftherequestforthehereafter,whereinHewillbestowonthesupplicant blessings many times greater than what he had asked for, and this experience will sooverwhelmtheblessedbelieverthatat thatmomenthewillwishthatnoneofhisotherrequestshadbeengrantedintheworld.ScholarsofIslamicscienceshaveextractedfromtheQur`anandtheahadithoftheInfallibles(ع)

certainconditionswhich,ifrespected,willguaranteetheacceptanceofthesupplication.MullaMuhsinFayd Kashani enumerates ten such requirements. Ten other requirements have been recordedin‘UddatulDa’i,whileseventeenconditionshavebeenputforthinDu’ahaWaTahlilat-i-Qur`an.Bystudyingthevariousphrasesthatarerecordedintheahadithrelatingtothistopic,itispossible

toformulatetheconditionsthatguaranteetheacceptanceofone’ssupplications,suchas:notaskingfor a request that is in contradiction with the “best universal order” that governs the world; theimmutableDivinewill(inwhichcasethesupplicationwillbedisregarded);beginningandendingthesupplicationwithblessingsuponProphetMuhammadandhishousehold(ع);possessingathoroughknowledgeofAllah(awj),puttingourtrustonlyinAllah(awj)andnootherbutHim;beingsincereand feeling desperately in need of Allah (awj); the harmoniousness of one’s heart and tongue insupplicating;beingdisposed tocarryoutourdutiesand refrain fromcommittingwhatAllah (awj)has forbidden; pleading for forgiveness of one’s sins; being persistent in beseeching Allah (awj)without loosing hope; knowing that Allah (awj) hears His servants and heeds their supplications;askingAllah(awj)totakecareofone’sneedsthewayHedeemsappropriateandinaccordancewithwhat isbest forhim, [notwhathehimselfwhimsicallydesires]. If all theseconditionsaremet, thesupplicantshouldhavenodoubtthattherequestwillbegranted,althoughitbeatalatertime.

DetailedAnswer

Beforeventuringtoanswerthequestion,themeaningofdu’aandthereasonforitsnecessityfrom

theperspectiveoftheQur`anwillbeexaminedbriefly.The necessity of supplication is not an issue confined to Islam; it was also a given among the

religionsoftheancientprophets,andthustheyinformedtheirpeopleregardingthisissue.Moreover,therearemanyinstanceswherethesupplicationsoftheancientprophetshavebeenrecorded,oneofwhichisIbrahim’s(ع)supplicationanditsacceptancerecountedinSuratIbrahim,verse37.AnotherinstanceisMusa’supplicationrelatedinSuratTaha,verses25-28.Allah(awj)inmanyversesexhortsthebelieverstosupplicateHim(See,amongothers2:186and40:60).Theliteralmeaningofdu’a(supplication)is“calling”,“askingarequest”,and“pleadingforhelp.”

Althoughinsomecontextsitdenotesmerely“calling.”Initsreligioususagehowever,itreferstoaskingafavourfromAllah,theExalted.Theworddu’a

anditsderivativesthatappearintheQur`anholdapproximatelythirteendifferentmeanings,someofwhichare:“calling”,“supplicating”,“askingAllah”,“holleringforsomeone”,“toinvitetoacauseortosomeone”,“pleadingforhelp”,“worship”,etc.From some verses and ahadith, it can be inferred that supplication is a form of worship of

Allah(awj).Furthermore,insomeahadith,wecomeacrossphraseslike“Supplicationisthecoreofworship.”Inthislight,itbecomesclearthatsupplication,likeallotherformsofworship,hascertainpositiveandnegativeconditions.Inotherwords,inorderforasupplicationtobevalidandcompleteand therefore conducive toDivine proximity, the supplicantmust furnish certain prerequisites andconformtocertainmannersandpayheedtocertainobstacles.Itisafterrealizingtheseconditionsthatit becomes clear why some supplications are not accepted. For Allah (awj) is most wise andknowledgeableand,assuch,allHisactionsarebasedonwiseandreasonablegrounds,andthusHisgrantingarequestiscontingentonwhetherornotitisconducivetothewell-beingofthesupplicant.Tobetterunderstandthis;letusimagineagenerousandbenevolentindividualwhotellspeoplethat

hewill grant any request that ismade to him.Now, if someone approaches him and asks him forsomething that is detrimental to the his own well-being or something that will entail his certaindestruction—wrongly thinking that it is advantageous tohim—insuchacase, it isobvious that theappropriateresponseonthepartofthegenerousandbenevolentindividualshouldbetherejectionoftherequest.Onthecontrary,togranttherequestinquestionwouldbeanactofoppressionagainsttherequester[inspiteofthelatter ’sfeelings].AnditshouldbenotedthatmostoftherequeststhathumanbeingsmaketoAllah(awj)areharmfulforanddisadvantageoustothem.This has been expressed in a sacred hadith; it reads, “There are those amongstMy servants for

whomonlywealthissuitable[asopposedtopoverty],andwereI toconsignthemtoanythingelse,theywouldhavecertainlyperished.Andindeedtherearethoseamongstmyservantsforwhomonlypoverty is suitable, and were I to consign them to anything else, they would have indeedperished.”[312]

At this point, a questionmight arise in the reader ’smind:Considering the fact thatAllah (awj)knowswhatisgoodforusbetterthananyoneelseandthatHewillcarryoutwhatHewishes,sowhatneedisthereforsupplication,torequestsomethingfromAllah(awj)?Inreply,itsufficestosaythatsomeoftheDivineexistentialdecrees(muqaddarat)arecontingentonthesupplicationoftheservant.That is, if the servant supplicates, that will be grounds onwhich theDivinewill would allow thebestowal of the request, and if the servant does not supplicate, that groundwould be lacking, andhencetherequestwouldnotbegranted.Forinstance,ifonebeseechesAllah(awj)togranthimeternallife,Allah(awj)willnotacceptsuchsupplication,foritcontradictstheDivinewillasmadeclearintheQur`an(3:185);orifoneasksAllah(awj)topreventhimfromeverbeinginneedofanyoneelse,such a request would also be denied. It has been narrated that one day Imam ‘Ali b. AbiTalib(ع)overheardsomeonetellinghisfriend,“MayAllahneverafflictyouwithanytribulationormishap.”Onhearingthis,Imam‘Alib.AbiTalib(ع)addressedthepersonandsaid,“YoujustaskedAllahforyourfriend’sdeath.”Thatis,aslongasoneisalive,onewillbeafflictedwithtribulationsandhardships.In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some

supplicationsarenotaccepted:1.Allah’s(awj)promisetogranttherequestsmadetoHimisconditionedonwhethertheyarein

accordwithHiswill,forAllah(awj)says,HewillremovethatforwhichyousupplicatedHim,ifHewished(6:41).2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the

supplicationoftheservant.Allah(awj)acceptsthesupplicationrightawaybutpostponesgrantingthesupplicant’srequestsothatthelatterwouldcontinueinhissupplication,forthebelieveristhebelovedofAllah(awj)andHelovestohearHisbeloved.3.Allah(awj)grantsonlythoserequeststhataretotheadvantageofthesupplicant,forAllah(awj)

iswise and as such does not jeopardizewhat is advantageous toHis servant and conducive to hisfelicityintryingtomeetthewhimsicalwishesofHisservantwhichareinactualitydetrimentaltohiswell-being. Thus it becomes clear that when such a promise (to grant the requests of those whobeseechHim)ismadebyawisebeing,itmustbeunderstoodastopertainonlytothoserequeststhataretothesupplicant’sadvantage.[313]InUsulal-Kafi,fourpossibilitieshavebeenprovidedregardingthemeaningof“reply”[i.e.Allah’s

replytoHisservants’supplications]:[314]1.Allah(awj)grantsthesupplicant’srequestrightaway;2.Allah(awj)acceptsthesupplicant’srequestbutpostponesgrantingitforsometime,asHelikes

tohearthevoiceofthesupplicant;3.Allah(awj)accepts thesupplicationbutfulfils itnotbygrantingwhat thesupplicanthadasked

forbutbyerasingthesupplicant’ssins,placingitascompensationforhiswrongs;4.Allah(awj)accepts thesupplicationbutfulfils itnotbygrantingwhat thesupplicanthadasked

forbutbyreservingitforthesupplicantasprovisionforthehereafter.

InsomecasesAllah’s(awj)acceptanceofthesupplicationisbywayofbestowingonthesupplicant

severaltimesmorethanwhathehadaskedforinthehereafterashewasnotawareofwhatwasreallyinhisgood,andsowhenhebeholdswhatbountiesAllah(awj)hasgrantedhiminlieuofwhathehadaskedfor,hewillwishthatnoneofhisrequestshadbeengrantedandatthatpointhewillconfirmthathissupplicationshavebeenfullyaccepted.[315]Up to here, themeaning of du’a and its importance have been illustrated.The conditions of the

acceptanceofsupplicationandwhysomesupplicationsarenotacceptedwerealsoanalyzed.Nowitistimetoconsiderthequestion:underwhatcircumstancesaresupplicationsaccepted?ScholarsofIslamandQur`anicexegeteshave,basedontheirunderstandingoftheQur`anandtheahadith,enumeratedcertain conditions for the supplication and the supplicant, which if observed would render thesupplicationeffectualandthustherequestwouldbegranted.InDu’ahaWaTahlilat-iQur`an,theauthormentionsseventeenconditionsforsupplicationandthe

mannersaccordingtowhichitshouldbecarriedout,someofwhichare:knowledgeofAllah(awj);the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties andrefraining from the forbiddenacts; repentance;uttering the formulaofblessingsupon theProphetandhishousehold,etc.MullaMuhsinFaydKashanialsoprovidestenconditionsinMahajjahal-Bayda’,inadditiontothe

ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others:determinationinsupplication;supplicatingasagroup;supplicatingwitharealdevotionoftheheart[andnotperfunctorily];relyingsolelyonAllah(awj)inone’sneeds,etc.Intheahadithregardingtheguaranteedacceptanceofsupplications,therearesomephraseswhose

mentionisnotwithoutbenefit.ImamJa’farb.Muhammadas-Sadiq(ع)says,“Supplicationsarealwaysbehindveilsthatbarthem

from reaching theDivineThroneunless theyare accompaniedbyblessings to theProphet andhishousehold.”[316]ItisnarratedinanotheraccountthatImamJa’farb.Muhammadas-Sadiq(ع)said,“Wheneverany

of you decides to supplicate hisLord, he should commence it by blessing the Prophet, for such ablessing is accepted beforeAllah and certainlyAllah is not such thatHewould accept part of thesupplicationwhilerejectingtherest.”[317]Andyetinanothernarration,itisrecommendedthatthesupplicantblesstheProphetatthecloseof

hissupplicationaswellasatthecommencement.ImamHasanb.‘Alial-Mujtaba(ع)says,“Ifapersonisvigilanttopreventtemptationsandthoughts

thataredispleasingtoAllahfromenteringhisheart,Iwillguaranteethathewouldbemustajabal-da’wah[i.e.thatAllahwillgrantallhisrequestsindiscriminately].[318]ImamJa’farb.Muhammadas-Sadiq (ع) has been related as having said, “Sever all ties of hope

fromother-than-Allahuntilit[i.e.yourhope]reliesonnootherpowerbutAllah,thensupplicate,forthensurelyitwillbeaccepted.”[319]

Also, it has been narrated that the supplication of the oppressed, who has no other refuge but

Allah(awj),iscertainlyaccepted.Thusifthesupplicationismadeinthetoneofseekinghelp,thesupplicantwillnotberepelledand

hisrequestwillbegranted.For, theAgentWhooverlooks theaffairsof thecreaturesandHeWhogrants the requests is perfect and beyond perfect, and His blessings are also perfect and beyondperfect,andsoiftheblessingisnotmanifestanddoesnotaffectthecreatures,itisduetothedefectivecapacity of the receptacle. Thus if the recipient be capable of receiving the blessings,which gushforthfromanendlessreservoirthatnevershowsanysignofscarcity,theinfinitelyabundantandrichminesofDivinegracewillpourdownonhim.Hence,ithasbeensaidthathumanaffairsareofthreetypes:onetypearethosewhicharewilledby

Allahwithoutanyneedforsupplication,inwhichcasewhetherornottherecipientsupplicates,hewillreceivewhathasbeenallocated forhim; thenext typeare thosewhichwillnotbewilledbyAllah(awj) regardless ofwhether or not the individual supplicates, inwhich case even if the individualsupplicates his request would not be granted; the third group are those which Allah (awj) wills,providedthebeneficiarysupplicates,andassuchAllah(awj)willnotwillitwithoutthebeneficiary’ssupplication.Inthelattercase,Allah’s(awj)grantingtherequestiscontingentonthesupplicationofthebeneficiary,andasthehumanbeingisignorantoftheadvantageousnessordisadvantageousnessof what he desires, he must not fail to supplicate for all he wants. Although, he must not bedisappointedifitisnotgranted,forheshouldknowthatitwasnottohisbenefit.Moreover,asmentionedearlier,supplicationisaformofworship,ratheritisofthebestformsof

worship, and as such, is very effective in gaining proximity to Allah (awj), which is of themostvaluableachievementsthatcanbesoughtthroughworship[andthusthesupplicantshouldnotbesomuchconcernedastowhetherhisrequestisgrantedornot].After raising one’s hands in supplication, it is recommended, according to the ahadith and the

traditionsoftheInfallibles(ع),thatherubhishandsonhisface,forAllah’s(awj)gracehasrepliedtothosehands[althoughitmightappear that thesupplicant’srequesthasnotbeengranted].Thehandswhich have been extended towardAllah (awj) in supplicationwill definitely be blessed and so thesupplicantwillnotterminatehissupplicationemptyhanded,andthehandsthathavebeenblessedbyAllah(awj)aresacred.Thus,itisrecommendedthatthesupplicantrubhishandsonhisface.Notes:[312]al-Kafi,vol.2,pg.352:

رقفلا الإ هحلصی ال نم نینمؤملا يدابع نم نإو ، كلهل كلذ ریغ ىلإ هتفرص ولو ىنغلا الإ هحلصی ال نم نینمؤملا يدابع نم نإوكلهل كلذ ریغ ىلإ هتفرص ولو .

[313]Mir’atal-’Uqul,vol.12pg.19-20[314]al-Kafi,vol.1,pg.330[315]Mir’atal-’Uqul,vol.12pg.1-5[316]al-Kafi,vol.2,pg.491[317]Amali,ShaykhSaduq,vol.1,pg.157[318]al-Kafi,vol.2,pg.67[319]Biharal-Anwar,vol.72,pg.107

41ChapterSin:Reality,effectonSoulandPsyche

Question:Whatistherealityofsinandhowdoesitaffectthesoulandpsycheofthehumanbeing?

BriefAnswer

Theabovequestionmustbeansweredinfourparts.TheRealityofSinSin,whichin‘Arabicisreferredtoasithmand‘isyan,means todisobeytheorderof theMaster

andtoslip incomplyingwithHiswishes.Thesinful individual, in lieuoffollowingthedictatesofreason,obeyshisdesireandanger,whichmeansthathemaycommitanysinimaginable,whichifhedoes,hehasactuallybetrayedhimself.SinisthesnareofSatan.Theinnerrealityofsinisfirewhileon the outside it deceives the individual by a fleeting sense of pleasure and lust, in temptation ofwhichtheoblivioushumanbeingincursDivinechastisement.TheEffectsofSinSinentailsharmfulconsequencesfortheindividualaswellasforsocietyatlarge.Itsconsequences

fortheindividualare,amongothers:thedarkeningandhardeningofone’sheart;deprivingthesinnerofknowledgeoftheDivinesecretsandgnosis;thetransformationoftheheartintoanicheforSatan;being barred from self-knowledge; relinquishing the pleasure of Divine conversation; theinvalidation of the sinner ’sworship; leading the sinner to denying the hereafter andAllah’s (awj)rewardandpunishment.The social repercussionsof sin consist of thedecadence and retrogressionof the sinful society,

although itmight appear as though it isheaded in thedirectionofprogress.For, in reality, suchasocietyisdrawingneartoitsextinctionduetoneglectinghumanandmoralvalues.TheCauseofSinReligious authorities arraign ignorance and obliviousness as themain causes for sin. Themost

effective tactic of an enemy and its first means of infiltration is to distract its opposing party.Ignoranceisthefountainheadofcorruption—ignoranceoftheexistentialvaluesofhumanity,ofthevaluableresultsofsexualpurity(‘iffah),oftheeffectsofsin,etc.TheWayofSalvationSeveralwayscanbeenumeratedhere:1.Repentance(whichisreturningtoAllah(awj)withtheresoluteintentionofabstainingfromsin

andwhichencompassesamultitudeofgrades)andpleadingforforgiveness.2.Remindingoneselfofone’ssins.3.TheremembranceofAllah(awj).4.Aresolvedwill[toremainonthestraightpath].

Thus, after the clarification of themeaningof sin and the other related issues, attributing sin to

Allah(awj)becomesmeaningless.Theissuesofguidance,beingledastray,andthevariationsinthenaturesofhumanbeingsincreationwillbedealtwithseparately.

DetailedAnswer

Sin—the‘Arabicequivalentsofwhichareithmand‘isyan—signifiesdisobeyingtheinjunctionsof

theLordandthefailuretocomplywithHiswishes.Inotherwords,thecommittingofanactionwhichisdispleasingtotheLord,theCreator,(duetotheharmitentails)ortoavoidanactionthathasbeenobligatedbyHim(duetothebenefititentails).Hence,siniscontradictorytothespiritofobedience.In essence, the sinner has deposed the rightful king of his faculties—in wit, reason—and has

supplanteditwithdesireandanger,whichshouldbeintheserviceofreason.Whendesireandangerhave taken power as the rulers of the soul, they will be the sinner ’s beloved. Thus, whatever, hewishestodomustbepleasingeithertodesireortoanger,anditisforthisreasonthathecommitssin.

Sin:TheSnareofSatanIntheahadithrelatedfromtheAhlulBayt(ع),materialattachmentsandsinsaredescribedassnares

ofSatan.Thatis,sinsaretrapswithwhichSatanhuntshumanbeingsandropeswithwhichheenthralsthem.Of course these ropes aremultitudinous, colourful, and come in different sizes. Satan lureseverypersoninaspecialway.Someheentrapswithwealth,somewithpositionsofpower,andothersbyexploitingtheirsexualdrive.TheflamesofHellareintertwinedwithsinfulandlustfulpleasures;thatis,theinteriorofthesnare

isfireandtheexteriorispleasure,andthehumanbeingfallsinthetrapinthevainattempttoreachtheapparentpleasures.[320]TheConsequencesofSinTheconsequencesofsincanbedividedintothosethatbefalltheindividualandthosethatpertainto

society.Theconsequencesofsinfortheindividualare:1. It contaminates andpollutes the soul.The sinnerneither enjoysabeneficial sleep inwhichhe

wouldattainanyknowledgeintheformofatruthfuldream,neitherdoesheacquireanygnosisinhiswakinglife,nordoeshefindtheopportunitytobenefitothersbyteachingthemsomethingusefultothem. Therefore, if the soul—the soul which Allah (awj) designated as the recipient of DivinerevelationandbywhichHeswearsinHisbook—isdarkened,manysecretswouldbewithheldfromit.Ifitissaidthatthespiritualjourneyershouldbereticentandcarefulofwhatheeats,itissothathewouldbeabletoheartheDivineafflatus,forifonedesirestoheartheinnervoice,hemusthimselfkeepquiet.2. When one pledges allegiance to Satan, submitting to his temptations, his heart gradually

metamorphosesintothedwellingofSatan,becominghishost;andthisisarealityexpressedbytheQur`an.[321]TheheartofaliaristheabodeofSatan.Buthewhoishonestinhisknowledgeandisalsofaithfulinthefinancialtruststhataremadetohim,theheartofsuchanindividualistoopuretohostSatan.3.Sinisaveilthatpreventsself-knowledge.ThehumanbeingforgetsAllah(awj)asaresultofhis

sins and this forgetting ofAllah (awj) obstructs the acquisition of self-knowledge.[322]Whenonecapitulates to corruption, he has forfeited his life eternally and has enthralled himself, afterwhichnothing,noteventheflamesofHell,canemancipate,foralthoughfirehasthepotencytomeltmetal,butifthemetalisfiery,thatistosayifitisfiresolidified,thennothingcanmeltit.4.Anotherentailmentofsinisthatthesinnerisdeprivedfromenjoyingthepleasuresofworship,

andsohealwayswishesthathecouldenjoyhisworship,butduetohissinsandhardheartedness,hehas extirpated the capacity of his heart [for such spiritual joys]. Shaykh as-Saduq narrates in hisvaluableworkal-TawhidthattheeighthImam,‘Alib.Musaal-Rida(ع)wasononeoccasionasked,“WhyisAllahveiled?”inwhoseresponse,theImamsaid,“Heisnotveiled.ThatyoudonotseeHimisduetotheexcessofyoursins,whichlikeaveil,blindsyourhearttowitnessing[Allah].”[323]5.Inthecorpusofahadith,thetopicoftheveilingofsinsisabundantlytreated.Forinstance,inone

hadith,theProphet(ص)isnarratedashavingsaid,“Whenonecommitsasin,ablackspeckappearsonhisheart.Ifhedisownsitandrepents,hisheartwillbepurified.Butifherepeatsthesin,thespotspreads,untilitovertakestheentireheart.”[324]6.Inanotherhadith,heisrecordedashavingsaid,“Theexcessofsinsdestroystheheart.”7. ImamJa’farb.Muhammadas-Sadiq (ع) says, “There is nothingmore destructive to the heart

thansin.Sinaffectstheheartandeventuallyoverwhelmsit.”[325]8.Anotherhadithrelatedfromthelatterreads,“Iadviseyoutobepious,toabstainfromsin,andto

bediligentinthecourseofworship.Beaware;worshipwithoutabstainingfromsinissterile.”[326]9. A Prophetic hadith addressed to Abu Dharr reads, “O Abu Dharr, the crux of religion is

abstainingfromsinandthesecretofreligionisobediencetoAllah.Bewarethatshouldyoupraytotheextentthatyourbackbendslikeabowandfastuntilyouareasthinasanarrow—suchworshipwould not avail you unless it is coupled with abstaining from sin. OAbuDharr, those who haverelinquishedtheforbiddenpleasuresofthisworldandhavetakenupasceticlives,theyareindeedthefriendsofAllah.”[327]10.TheDenialof theHereafter.Sinobstructs theknowledgeof thehereafter from takingeffect.

That is, it is possible that one be certain of the hereafter, but that certainty be buried undermultitudinouslayersoflustfulpollutions,suchasthatwouldrenderthatcertaintyfutile.[328]InSuratal-Mutaffifin,theQur`anmentionsthosewhoutterlydenythehereafter,thenitsays,“Woe

to deniers on that day, who deny the day of retribution; and none denies it except every sinfultransgressor.WhenOursignsarerecitedtohim,hesays,‘Mythsoftheancients.’Noindeedtheirheartshavebeensulliedbywhattheyhavebeenearning.

[329]”Itcanbeclearlyinferredfromtheseversesthatsinruinsthelustreoftheheart,suchthatspiritual

truthsarenotreflectedinthatoriginallyDivinemirror.Otherwise,thesignsoftheTruth,especiallyinregardtotheOriginandtheDestinationareclearandobvious.

TheSocialEffectsofSinSinleadstosocialdecadenceandtheincreaseofcrime.Ithinderseventheactivitiesoftheeffective

individualsofsocietydue to thefar-reachingconsequencesofsin, thusobstructing theprogressofthatsociety.TheCauseofSin:IgnoranceandObliviousnessThemosteffectiveofweaponsofanenemyandthequickestwayfortheenemytoinfiltrateisby

heedlessness. If Satan succeeds inmaking human being heedless, then there is no need for him tomake the extra effort of deceiving the human being by compound ignorance. If by Satan’stemptations,therighteousthoughtiseffacedfromone’smind,Satanwillbeatease.Ignoranceisthefountainheadofthespreadingofcorruption.TheversespertainingtothestoryofYusuf(ع)illustratethatsinfulloveandsexualperversionstem

from ignorance: ignorance of the existential values of humanity, of the valuable results of sexualpurity andmoderation, of the repercussions of sin and ultimately ignorance of the injunctions ofAllah(awj).TheWayofRedemptionfromSinSeveralmethodsmaybementionedforextricationfromsin:1.Repentanceandpleadingforforgiveness.Tawbah(repentance)literallymeans“toreturn.”When

a servant returns to hismaster, it is said that he has done tawbah.TheMostSacredEssence in theQur`anexhortsallbelieverstorepent.2.RememberingOne’sSins.3.TheRemembranceofAllah(awj).4.TheHumanWillFactor.

Notes:[320]NahjulBalaghah,Sermon176:… تاوهشلاب تفح رانلا نإ …

[321]Suratal-Shu’ara’(26),Verse221-222:} میثأ كافأ لك ىلع لزنت . نیطایشلا لزنت نم ىلع مكئبنأ له {

[322]Suratal-Mujadilah(58),Verse19:} نورساخلا مه ناطیشلا بزح نإ الأ ناطیشلا بزح كئلوأ هللا ركذ مهاسنأف ناطیشلا مهیلع ذوحتسإ {

[323]al-Tawhid,pg.252:… راهنلا و لیللا ءانآ يف ةیفاخ هیلع یفخی الف وه امأف » مهبونذ ةرثکل قلخلا نع باجتحإلا نإ .

[324]Tafsiral-Qurtubi,vol.19,pg.259:داع نإف ، هبلق لقص ، باتو هللا رفغتساو عزن وه اذإف ، ءادوس ةتكن هبلق يف تتكن ةئیطخ أطخأ اذإ دبعلا نإ : لاق ص) ) هللا لوسر نع

هبلق ىلع ولعت ىتح ، اهیف دیز .[325]al-Kafi,vol.2,pg.268andpg.271:

بلغت ىتح هب لازت امف ةئیطخلا عقاویل بلقلا نإ ، ةئیطخ نم بلقلل دسفأ ءيش نم ام : لوقی ع) ) يبأ ناك : لاق ع) ) هللا دبع يبأ نعهلفسأ هالعأ ریصیف هیلع .

[326]al-Kafi,vol.2,pg.78:هیف عرو ال داهتجا عفنی ال هنأ ملعاو داهتجالاو عرولاو هللا ىوقتب كیصوأ لاق ، ينصوأ ع) ) هللا دبع يبأل تلق .

[327]Biharal-Anwar,vol.74,pg.86-87:لضف نم ریخ ملعلا لضف رذ ابأ ای عرولا مكنید ریخ و سانلا دبعأ نكت اعرو نك رذ ابأ ای ةعاطلا هسأر و عرولا نیدلا لصأ رذ ابأ ای

دهزلا و عرولا لهأ نإ رذ ابأ ای عروب الإ كلذ مكعفنی ام راتوألاك اونوكت ىتح متمص و ایانحلاك اونوكت ىتح متیلص ول مكنأ ملعا و ةدابعلااقح هللا ءایلوأ مه ایندلا يف[328]Suratal-Jathiyah(45),Verse23:} الفأ هللا دعب نم هیدهی نمف ةواشغ هرصب ىلع لعجو هبلقو هعمس ىلع متخو ملع ىلع هللا هلضأو هاوه ههلإ ذختا نم تیأرفأ

نوركذت {[329]Suratal-Mutaffifin(83),Verses10-14:} نار لب الك . نیلوألا ریطاسأ لاق انتایآ هیلع ىلتت اذإ . میثأ دتعم لك الإ هب بذكی امو . نیدلا مویب نوبذكی نیذلا نیبذكملل ذئموی لیو

نوبسكی اوناك ام مهبولق ىلع {

42ChapterKiramah(Magnanimity):StationsandMeanings

Question:Whatismagnanimity(kiramah)?Howcanwebecomemagnanimous?InAllah’s(awj)

view,whatstationsdothemagnanimoushold?

BriefAnswer

Magnanimitymeans tobe faraway from lowliness.Thesoulofhewho ispure fromevery low

attributeiscalledmagnanimous.Magnanimityisopposedtolowliness.Toreachthehighestpeakofmagnanimity,onemustbeequippedwithpiety,whichisstayingawayfromanythingthatleadstosin.As theCommander of the Faithful, Imam ‘Ali b.Abi Talib (ع) has said, “Hewho is piouswill

achievewhathedesiresandAllahwillmakehimtodwellinthehouseofmagnanimity;thehousethatisAllah’s alone. Its ceiling is the Throne of TheLord; its brightness comes fromDivineBeauty;angelsandthefriendsandcompanionsofprophetsfrequentthishouse.”

DetailedAnswer

Magnanimitymeans tobe faraway from lowliness.Thesoulofhewho ispure fromevery low

attributeiscalledmagnanimous.Lowlinessstandsinoppositiontomagnanimity.MagnanimityfromtheInfallibles’ViewpointAccording toa sayingof theNobleProphet ,(ص) “TheAlmightyAllah ismagnanimous andhe

likesmagnanimity.”[330]AsImam‘Alib.AbiTalib(ع)hassaid:1.“Hewhogivesbeforeheisaskedtoismagnanimous.”[331]2.“Thetroublingtimesdonothaveaneffectonthemagnanimousperson’ssoul.”[332]3.“Themagnanimouspersonishewhostaysawayfromwhatisforbiddenofhimandisfreefrom

allfaults.”[333]4.“Themagnanimouspersonisdisgustedwitheverythingthatthelowpersontakespridein.”[334]5.“Themagnanimouspersonishewhouseshiswealth toprotecthishonourbut thelowperson

protectshiswealthwithhishonour.”[335]6.“Thepersonwhofathomsthemagnanimityandgrandeurof thehumanspiritcomestoseethe

entireworldandallthatisinitasbeingoflittleworthandconsequence.”[336]Theoppositionbetweenmagnanimityandlowlinesshasbeenclearlydemonstratedbytraditionsof

the noble Imams .(ع) Magnanimity is an ethical value. It is one of the names of Allah (awj). Incontrast, everything that distances man from Allah (awj) has its roots in lowliness. As the Nobleprophet (ص) has said, “The love of the world is the root of every sin and the start of everytransgression.”[337]Theworldhasbeennameddunyabecauseitislesserthaneverything.[338]Whenwepayattentionto thefact that lowliness is inoppositiontomagnanimityandbecause the

wordsdani,dina’at,anddunyaareetymologicallyfromthesameroot(d-n-y,“tobelow”),wecannotseekmagnanimity in the loveof theworld.This isbecause,as Imam‘Alib.AbiTalib has(ع) said,“Theworldmakesmanabased,”[339]andmagnanimitystandsinoppositiontoabasement.Inordertoreachthepeaksofmagnanimitywemustarmourselveswiththeweaponsofpietyand

stay away from every kind of worldliness. As the Commander of the Faithful, Imam ‘Ali b. AbiTalib(ع)hassaid,“Magnanimitycannotcomeintoexistencewithoutpiety.”[340]Allah(awj)says,“ThemosthonourableamongstyouwithAllahisthemostpious.”[341]Imam‘Alib.AbiTalib (ع) says, “Honour ispiety.”[342]Hehas also stated, “Pietymeans to stay

awayfromeverythingthatcausesonetosin.”[343]Hehasalsosaid,“CertainlyfearofAllahisthemedicineforyourhearts;sightfortheblindnessof

yourspirits; thecure for theailmentsofyourbodies; the rectifierof theevilsofyourbreasts; thepurifierofthepollutionofyourminds;thelightofthedarknessofyoureyes;theconsolationforthefearofyourheartsandthebrightnessforthegloomofyourignorance.Therefore,makeobediencetoAllahthewayofyourlifeandnotonlyyouroutsidecovering.Makeityourinnerhabitinsteadofonly an outer routine, subtle enough to enter your ribs throughyour heart; the guide for all youraffairs;thewateringplace(ontheDayofJudgment);theintercessorfortheachievementofouraims;asylum for the day of your fears; the lamp of the interior of your graves; the company of yourloneliness and deliverance from the troubles of your abodes. Certainly, obedience to Allah is aprotectionagainstencirclingcalamities,expecteddangersandtheflamesofburningfires.Therefore,whoeverhas fearofAllah, troubles remainawayfromhimafterhavingbeennear,affairsbecomesweet after their bitterness, waves (of trouble) recede from him after having crowded over him,difficultiesbecomeeasyforhimafteroccurring,generosityrainsfastoverhimaftertherehadbeenfamine,mercybendsoverhimafterithadbeenloath,thefavoursofAllahspringforthonhimaftertheybeendriedandblessingsdescendoverhiminshowersafterbeingscarce.”[244]The Noble Qur`an introduces man’s spirit as a noble being. If man becomes noble, he has

transcendedhisnaturalbeingandfoundhisoriginalkernel.Becauseobedience toAllah(awj) is inaccordancewith thekernelofman,disobedienceandsinaresecondarytohim.Honourhowever isnotlikethis,becauseitisinthenatureofman.Allah(awj)says,“Wehonouredman.”[345]Ifmanwas created just fromdust, honour andmagnanimitywouldnotbe essential tohim.Man

howeverhasboth aprincipal and a secondarynature.His secondarynature returns todust andhisessenceisrelatedtoAllah.IntheNobleQur`an,Allah(awj)attributesthespirittohimselfandthebodytotheearth.[346]He

doesn’tsayIcreatedmanfromdustandanimmaterialspirit.RatherHesays,IcreatedmanfromdustthenblewofMySpiritintohim.Becauseman’sspiritpertainstotheAllahtheall-Nobleandtheall-Honourable,itthereforehasaportionofhonour.ThustheSpiritofAllah(awj)isnodifferentfromthespiritofnobility.AsImam‘Alib.AbiTalib(ع)hassaid,“Allahhasenjoinedyoutopiety.Hemadeittheextentof

HishappinessandHiswishfromHisservants.Therefore,fearAllahinwhosepresenceyoustandandinwhosehandisyourwill,andwhoseesallyouractionsandmovements.Ifyouhidesomething,Heknows it, and if you show itHewill record it.He uses honourable angels to record your actions.Neitherdotheyforgettorecordwhatdeservestobewrittennordotheyrecordwhatdoesnotexist.You should remember that he who takes up piety, frees himself frommischief, flees darkness bymeans of the light of guidance, Allah places him in the way station of honour, the house that isreservedforAllah.ItsroofisthethroneofAllah.ItslightistheilluminationofAllah’sGreatness.ItspilgrimsandfriendsaretheangelsanditsinhabitantsaretheDivineProphets.”[347]

Notes:

[330]MuntakhabMizanal-Hikmah,no.5493:مرکلا بحی ـم يرک هللا نإ : ص) ) هللا لوسر نع .

[331]Ghuraral-Hikam,no.1389:هلاؤس هلاون قبس نم ـم يرکلأ : ع) ) يلع مامإلا نع .

[332]Ibid.,no.1555:تابکنلا هیف رثؤت ال ةم ـ يرکلا سفنلا .

[333]Ibid.,no.1565:بویعلا نع هز ـ نت و مراحملا بنجت نم ـم يرکلا .

[334]Ibid.no.1771:میئللا هب رختفی امع رجدزی ـم يرکلأ .

[335]Ibid.no2159:هضرعب هلام ناص نم میئللا ،و هلامب هضرع ناص نم ـم يرکلا .

[336]Ibid.no.9130:هنیع يف ایندلا ترغص هسفن تمرک نم .

[337]Ibid.,no.2194:بنذ لک لوأ و ةیصعم لک لصأ ایندلا بح .

[338]Ibid.,no.2121:ءيش لک نم ـی ندأ اهنأل ایند ایندلا تیمس امنإ …

[339]Ibid.,no.2192:لذت ایندلا .

[340]NahjulBalaghah,shortsayingno.113:ىوقتلاک مرک .ال

[341]Suratal-Hujurat(49),Verse13:} ریبخ میلع هللا نإ . مكاقتأ هللا دنع مكمركأ نإ {[342]Ghuraral-Hikam,no.6664:

ةعاطلاک زع .ال[343]Ibid.,no.6683:

همثؤی املک ءرملا یقتی نأ یوقتلا .[344]NahjulBalaghah,Sermon192:و… مكسفنأ سند روهط و مكرودص داسف حالص و مكداسجأ ضرم ءافش و مكتدئفأ ىمع رصب و مكبولق ءاد ءاود هللا ىوقت نإفنیب افیطل و مكراعش نود الیخد و مكراثد نود اراعش هللا ةعاط اولعجاف مكتملظ داوس ءایض و مكشأج عزف نمأ و مكراصبأ اشع ءالجلوطل انكس و مكروبق نوطبل حیباصم و مكعزف مویل ةنج و مكتبلط كردل اعیفش و مكدورو نیحل الهنم و مكرومأ قوف اریمأ و مكعالضأتبزع ىوقتلاب ذخأ نمف ةدقوم نارین راوأ و ةعقوتم فواخم و ةفنتكم فلاتم نم زرح هللا ةعاط نإف مكنطاوم بركل اسفن و مكتشحوتلطه و اهباصنإ دعب باعصلا هل تلهسأ و اهمكارت دعب جاومألا هنع تجرفنا و اهترارم دعب رومألا هل تلولحا و اهوند دعب دئادشلا هنعاهذاذرإ دعب ةكربلا هیلع تلبو و اهبوضن دعب معنلا هیلع ترجفت و اهروفن دعب ةمحرلا هیلع تبدحت .و اهطوحق دعب ةماركلا هیلع …

[345]Suratal-Isra`(17),Verse70:} مدآ ينب انمرك دقلو …{

[346]SuratSad(38),Verses71-72:} يحور نم هیف تخفنو هتیوس اذإف . نیط نم ارشب قلاخ ينإ ةكئالملل كبر لاق }…ذإ

[347]NahjulBalaghah,sermon183:… نإ هتضبق يف مكبلقت و هدیب مكیصاون و هنیعب متنأ يذلا هللا اوقتاف هقلخ نم هتجاح و هاضر ىهتنم اهلعج و ىوقتلاب مكاصوأ واجرخم هل لعجی هللا قتی نم هنأ اوملعا و الطاب نوتبثی وال اقح نوطقسی ال امارك ةظفح كلذب لكو دق هبتك متنلعأ نإ و هملع متررسأهتجهب اهرون و هشرع اهلظ هسفنل اهعنطصا راد يف هدنع ةماركلا لزنم هلزنی و هسفن تهتشا امیف هدلخی و ملظلا نم ارون و نتفلا نمهلسر اهؤاقفر و هتكئالم اهراوز …و

43ChapterPureWineintheQur’an

Question:Whatisthe“sharabantahuran”mentionedintheQur`an(sometimestranslatedas“pure

wine”)?

BriefAnswer

“Sharab”meanssomethingwhichcanbedrunkand“tahur”meansthatwhichisinitselfpureand

uncontaminatedandalsomakesotherthingspure.Wecangatherfromvariousversesthatinheaventherearevariouskindsofdrinksthatarepureandrefreshing.Theterm“SharabanTahuran”hasbeenmentionedinoneoftheseverses:“TheirLordwillservethemwiththepuredrink.”[348]Therearethreeviewsastowhatthisdrinkis:1.Somehavesaid thisdrink iswhatbelieverswilldrink inparadiseafterhavingeatenheavenly

foods. This drink will clear all internal wastes. The only thing left will appear in the form of afragrantperspirationontheskin.2.Othershave taken thisdrink tobe spiritual blessings for spiritual progress.Asnarrated from

Imam Ja’far b. Muhammad as-Sadiq ,(ع) “When the believer drinks the ‘pure drink’ he forgetseverythingotherthanAllahandturnssolelytowardshisMaster.”Anarration from ImamMuhammadb. ‘Ali al-Baqir (ع) says “When the believers drink from it

Allahcleanstheirheartsfromenvy.”3. A third group has combined the previous two opinions. They have said that since man is a

beautifulcombinationof thedarksoilandadivinesoul,heneedsnotonlymaterial sustenancebutalsospiritualblessings.Justasthespiritualwayfaringofpeopledifferssotoodoestherewardstheyreceiveinheaven.In

some verses of the Noble Qur`an the drinks in paradise have been mentioned in very beautifulphrases: themostbeautiful cup-bearers; tallwithpretty facesanddeep-seteyes,goingaroundwithchalices of a pure drink amongst the believers in heaven; a very clear drink that gives them anindescribablefeeling.Thisdrinkdoesnotdemolishtheintellect,nordotheybecomeintoxicatedanddrunkwithit.Other verses relate that the “abrar” will drink from a refreshing drink called “rahiq

makhtum.”Thisdrinkhasascentedsealonitwhichkeepsitfromanytypeofcontamination.The“muqarrabuun’s” sharewill be from the spring called“tasnim.”The cup-bearerwill be the

LordhimselfandthechalicewillbethetruthofknowledgeandlovetowardsHim.There is a narration from the Noble Prophet (ص) that he said “Tasnim is the noblest drink in

paradisewhichMuhammad (ص) andhis progenywill drink and theAshabYamin and the restwilldrinkfromamixturethatcontainssomeofit.”Thus,aspeopleareofdifferentlevelsinthisworld,theywillbeindifferentlevelsinparadiseas

well.What they enjoy from paradisewill be according to their spiritual capacity. This iswhy the

NobleQur`anmentionsthemwithdifferenttermscallingagroup“ashabyamin”others“abrar”andsome“muqarrabun.”Theirrewardswillalsobeaccordingtotheirranks.

DetailedAnswer

“Sharab”meanssomethingwhichcanbedrunk.IthasbeenusedintheQur`anwiththismeaning.“Manyfruitsanddrinksareattheirdisposal.”[349]Allah(awj)alsosays,“Hesendsdownwaterfromtheskyfromwhichyoudrink.”[350]Theword “Tahur”means thatwhich is in itself pure and uncontaminated andwhich alsomakes

otherthingspure,justasHesaysintheQur`an,“Wesentdownpurifyingwaterfromheaven.”[351]We can gather from various verses that in heaven there are various kinds of drinks that are

pure[352]andrefreshing.Theliquidsthatflowintheriverbedsofheavendifferfromthedrinksofthisworld not only in their substance but also in their qualities. This is because the rivers of thisworldonlyflowwithwaterandafterawhiletheirwaterbecomesrancid.Buttheriversofheavenarespecialinbothregards.TheNobleQur`anpointstofourkindsofliquidthatflowinfourdifferentriverbedsinheaven:the

riverofwaterthatquenchesthirst;theriverofmilkthatsatiateshunger;theriverofhoneythatgivespleasureandstrength;andtheriverofwineforhappiness.[353]Theseliquidshavebeencreatedinsuchawaythatthepassingoftimedoesnotcorruptthem.Inotherversesanindicationismadetoadrink called “RahiqMakhtum”[354]or thatwhich ismixedwith camphor[355]or zanjabil[356]. Inoneversementionismadeofapuredrink[357]thattheLordwillgive;thesaqi,orcupbearer,beingAllah(awj)himself.We can summarize the viewpoints of Qur`anic commentators regarding the special “wine” of

heavenintothreebasicviews:1.Themeaningof“puredrink” isa typeofdrinkwhich thepeopleofheavendrinkaftereating

heavenlyfood.Itcleansallinnerwastes.Onlyperspirationisexcretedbythebodywhichgivesoffabeautifulfragrance.Thisisamaterialisticinterpretationoftheblessingsofheavenwiththedifferencethat what is found there is better and more long-lasting than what is found here. Thetraditions[358]andversesoftheQur`anhavedescribedthedrinksofheaveninthemostbeautifulofwayswiththemostextraordinarycupbearerswhorevolvearoundthepeopleofheavenandgivethemanintenselywhitedrinkinwhichthereisnocorruptionofthemindandbywhichtheydonotbecomeinebriated.[359]2. The meaning behind the aforementioned drink is spiritual blessings. In the Qur`anic

commentary, al-Mizan, there are indications that this “pure drink” cleans one spiritually fromforgetfulnessofAllah(awj)andremovesthecurtainsandbarriersbetweenusandHim.

As narrated from Imam Ja’far b.Muhammad as-Sadiq ,(ع) “When the believer drinks the ‘puredrink’ he forgets everything other than Allah and turns solely towards his Master.”[360] In theQur`aniccommentary,Ayabal-Bayan,itiswrittenthatthe“puredrink”cleanstheheartsofthegoodfromevilattributesandbadethical traitsand from the imaginarydesiresand fromall sadnessandmisery.InanarrationfromImamMuhammadb. ‘Alial-Baqir mentionshe,(ع) that“When thebelievers

drinkfromitAllahcleanstheirheartsfromenvy.”[361]Some great personalities have said that since drawing ourselves in the love of Allah (awj) and

cuttingoffalltiesfromotherthanAllah(awj)istheultimatepurity,everythingwhichlacksthat,lacksthequalityofpurity.Thisisageneralprincipleandisoneofthepearlsofwisdomofthenoblefamilyof theProphet .(ع) Itsmessagehasbeencommunicatedby ImamJa’farb.Muhammadas-Sadiq (ع)whenhesaid:“ThisdrinkcleanstheirbodiesandtheirsoulsfromotherthanthatPureEssence.ItisonlyThatNobleEssenceofAllahandHisremembrancethatcleansmanfromimpurities.”[362]3. Itcanbegathered fromsomeQur`aniccommentaries that theyhaveattempted tocombine the

above two viewpoints. They say that since man is a combination of lowly mud and the Spirit ofAllah(awj),heneedsnotonlymaterialsustenancebutalsospiritualblessings.Justas thespiritualwayfaringofpeoplediffers,sodo therewards theyreceive inheaven.Some

like thegood tasteof the refreshingdrinkof“RahiqMakhtum” andare satiatedby it. It is adrinkwhichhasbeensealedwiththemuskofimmaculatenessfromfalsehood.Thedrinkofthosedrawnnear(muqarrabin)isthewateroftasnim.InatraditionfromImamJa’far

b.Muhammadas-Sadiq(ع), ithasbeenstated that“Tasnimis themostblessedofdrinks inheaven,fromwhichMuhammadandhisNobleProgenydrink.Therestofthepeopleofheavendrinkfromamixtureofthat.”[363]ThecupbearerofthatdrinkisAllah(awj)Himself[364]andthechalicewillbethetruthofknowledgeandlovetowardsHim.[365]Fromwhatwehavesaid,wecanunderstandthatjustasinthisworldpeopledifferintheirdegrees

ofperfection;inheaventheyalsohavedifferentdegreesofperfection.Theirshareoftheblessingsofparadiseisequivalenttotheirspiritualcapacity.Thatiswhytheyhavebeencalledbydifferentnamesin the Noble Qur`an. What is certain is that the blessings of heaven are filled with pleasure andhappiness,butnotexactlylikethepleasuresofthisworld.

Notes:[348]Suratal-Insan(71),Verse21:}… اروهط ابارش مهبر مهاقسو …{

[349]SuratSad(38),Verse51:}… بارشو ةریثك ةهكافب اهیف نوعدی {

[350]Suratal-Nahl(16),Verse10:} بارش هنم مكل ءآم ءآمسلا نم لزنأ يذلا وه {

[351]Suratal-Furqan(25),Verse48:} اروهط ءآم ءآمسلا نم انلزنأو {

[352]Thisapparentlydoesnotrefertothelegalsenseofpurity{i.e.haharahoppositetonijasah},

becausetherecannotbefilthornijasahinparadise.Thereareonlydifferentlevelsofperfection.[353]SuratMuhammad(47),Verse15:} راهنأو نی ـ براشلل ةذل رمخ نم راهنأو همعط ریغتی مل نبل نم راهنأو نسآ ریغ ءآم نم راهنأ اهیف نوقتملا دعو يتلا ةنجلا لثمىفصم لسع نم …{

[354]Suratal-Mutaffifin(83),Verse25:} موت ـ خم قیحر نم نوقسی {

[355]Suratal-Insan(76),Verse5:} اروفاك اهجازم ناك سأك نم نوبرشی راربألا نإ {

[356]Suratal-Insan(76),Verse17:} الیبجنز اهجازم ناك اسأك اهیف نوقسیو {

[357]Ibid.,Verse21:} اروهط ابارش مهبر مهاقسو {

[358]Oneexampleishadithno.30inNural-Thaqalayn,vol.5,pp.32-33.[359]Suratal-Saffat(37),Verses45-47:} نوفز ـ نی اهنع مه الو لوغ اهیف .ال نیبراشلل ةذل ءاضیب . نیعم نم سأكب مهیلع فا ــ طی {AlsoseeSuratal-Zukhruf(43),Verse7

[360]Majma’al-Bayan,vol.10,pg.223:هللا یوس ءيش لک نم مهرهطی .

[361]al-Kafi,vol.8,pg.96:… دسحلا نم مهبولق اهب هللا رهطیف ةبرش اهنم نوقسیف لاق ةیكزم ةرهطم نیع ةرجشلا نیمی نع …و

[362]Majma’al-Bayan,vol.10,pg.223:هللا الإ ، ناوكألا نم ءيشب سندت نم رهاط ال ذإ ، هللا ىوس ءيش لك نع مهرهطی .

[363]Biharal-Anwar,vol.8,pg.150:ةنجلا لهأ رئاسو نیمیلا باحصأل جزمیو ، افرص دمحم لآو دمحم هبرشی ةنجلا يف بارش فرشأ مینستلا .

[364]Suratal-Insan(76),Verse21:}… اروهط ابارش مهبر مهاقسو {

[365]Suratal-Mutaffifin(83),Verses27-28:} نوبرقملا اهب برشی انیع . مینست نم هجازمو {

44ChapterPre-requisitesforunderstandingtheQur’an

Question:WhataretheprerequisitesforunderstandingtheQur`an?

BriefAnswer

TheQur`anistheeternalmiracleoftheProphetMuhammad(ص).Itisabookthatilluminatesall

things.Though it iscomposedofsimplewordsandphrases, it is stated inahigh literarystyleandconveys ideas that soar far beyond the comprehension of a normal human being. To perceive itsessence and accurately derive laws from it, is immensely difficult. Thus, despite the fact that theQur`anis“clear,”toproperlyunderstanditandactuponittakesgreateffort.TheprerequisitestounderstandingtheQur`anareoftwokinds:Exoteric:Onemusthaveafirmgraspona.The‘Arabiclanguagewithallitsintricacies;b.ThehistoryofIslam;c.Thecircumstancesthatsurroundedtherevelationofthevariousverses;d.NarrationsthataredirectlyrelevanttotheexegesisoftheQur`an;e.Thegeneralversesandthespecificones;theunqualifiedversesandthequalified;theversesthat

abrogateandthosethatareabrogated.Esoterica.OnemusthavethespiritualpuritythatcomesfromthefearofAllah(awj).b.Onemustnotbearrogant.

DetailedAnswer

AmongthebasictenantsofIslamisthebeliefthattheProphetMuhammad(ص)isthefinalprophet

andhisreligionisthefinalreligion.ItfollowsthattheQur`anmustaccompanymanuntiltheDayofJudgmentprovidinghimwithguidance.Thus,aftertheprophethoodofMuhammad(ص),thereisnoexcuselefttothosewhowishtofleefromtheirdutytowardAllah(awj).Ontheonehand,thisbookdescribesitselfas“light”[366],“clear”[367],“aclarifier”[368],and“a

proof.”[369]Itclaimswithemphasisthatitiseasytounderstandandeasytobenefitfrom.[370]Ontheotherhand,theQur`anrepeatedlycallsitsreadershiptoponderandcriticisesthosewhofailtodoso.[371]Ourchallengeistofindtheharmonybetweenthesetwosetsofverses.TheQur`anis“light”becauseitoriginateswiththeOnewhoistheLightoftheHeavensandEarth.

[372]Ittherefore,isnotonlyluminous,butitilluminatesotherthanitself.Itfollowsthatitis“clear”andevidenttoall.Itisa“clarifier”becauseitalsoclarifiesallthatisexternaltoitself.Itisa“proof”because it removes all doubt and provides overwhelming proof against anyone who chooses todisbelieveinit.Itssurfacemeaningiscomprehensible toallasattestedtobyanyonewhounderstands‘Arabic.It

uses no confounding words or phrases. It does not employ any strange ‘Arabic dialects. It alsorefrainsfromusingthejargonspecifictoanyparticularfieldthatitsreaderwouldrequirespecializedknowledgetocomprehendit.ThecontentoftheQur`anisfarfromthedecadenceoftheAgeofIgnorance.Itdoesnotspeakof

lustfuldesireorpowermongeringandpillaging.Rather theQur`anhasprovidedguidance tomanfromthetimeitwasrevealeduntilnow,andwillcontinuetodosountiltheDayofJudgment.Itleadshimtotheepitomeofhumanityandeverlastingfelicity.Itleadshimtothegnosisandbenefactionthatleadtotheperfectionofthesoul.Itwarnshimofthelethaldangerofsaturatingone’sbasedesiresinworldlypleasures.Despite all this,muchof theQur`an’s content is supernatural though it has beenwritten using a

verymaterial vocabulary. To convey these ideas, it employs parables, stories, vernacular phrases,argumentation,wordsofadmonishment,warningsandpromises,andtheologicalproofs.Itisforthisreason that theQur`an requires an interpreter.The first exegete of theQur`an is theQur`an itself.AccordingtotheQur`anthenextinterpreteristheProphet(ص)andthentheImams(ع).InthewakeoftheInfallibles,scholarshavestriventocollectahadithrelatedtotheexegesisoftheQur`an.Imam‘Alib.AbiTalib(ع)says,“ThisisAllah’sbook.Throughityougaininsight.Throughityou

speak.Andthroughityouhear.Someofitsversesexplainothers.Someofitsversesbearwitnesstoothers.”[373]ItwasthepracticeoftheImams(ع)tobringseveraldisparateversestogetherinordertoderivealaw.Theywouldexplainthemeaningoftheversestotheirdisciples.TheQur`anstates:“I swear by the placeswhere the stars set. Indeed it is a great oath, should you know.This is

indeedanobleQur`an,inaguardedBook—noonetouchesitexceptthepure—graduallysentdownfromtheLordoftheWorlds.”[374]Andinanotherplaceitsays:“Allahonlydesirestorepelallimpurityfromyou,OPeopleoftheHousehold,andtopurifyyou

thoroughly.”[375]According to these twoverses, it is theProphet (ص) andhishousehold that arepureandhavea

comprehensive knowledge of theQur`an. In other verses theQur`an introduces the Prophet as itsexegeteandcommandsthebelieverstosubmittohiscommand.[376]Inturn,theProphet(ص)hasintroducedthemembersofhishouseholdastheinseparablecohortsof

theQur`an.Heinformedusthatthetwocanneverdivergeandthatneitheronesufficesusoftheother.[377]Forthisreason,wenotonlyneedtoworktounderstandtheQur`an,butmustalsostruggletocomprehend the traditions of the Infallibles. Accordingly, we must investigate the tools that willenable us to comprehend these two bodies of knowledge and the obstacles wemust overcome tocomprehendthem.TheprerequisitesforunderstandingtheQur`anandahadithareoftwokinds:1.Onemustattainapurityofsoulandadesiretoseekthetruthsothathecanapproachthe“pure

ones.”AstheQur`ansays,“Onlythehumblecanbereminded.”From theother side,onemusteliminatearroganceandprejudiceandapproach theQur`anwith

fearandhumility,forjustasarrogancedistancesonefromAllah’s(awj)proximity,sodoesitblindtheheart,therebypreventingitfromcomprehendingtheQur`an.2.TheexotericprerequisitesforunderstandingtheQur`anareasfollows:a.Onemusthaveathoroughknowledgeofthe‘Arabiclanguage:bothitsvocabularyandgrammar.

Thesecanbeattainedthroughthedisciplinesofmorphology,syntax,rhetoric,styleandvocabulary.b.Onemusthaveanin-depthknowledgeofIslamichistoryandthecircumstancessurroundingthe

revelationoftheverses.HemustknowtheQur`anicsciences.Forexample,hemustknowthegeneralverses and the specific ones; the unqualified verses and the qualified; the verses that abrogate andthosethatareabrogated.c.HemustseekprotectionfromAllah(awj)fromthecunningofSatanandfromthetrickeryofhis

ownlowersoul.Saying:

میجرلا ناطیشلا نم هللااب ذوعأ

Audhubillahiminash-shaitanirrajeemIseekrefugefromSatan,thecursedone

d.Heshouldstartbysayingthebismillah.e.Heshouldknowalltheversesthatareinanywayrelatedtotheverseinquestionaswellasallthe

narrationsthatspeaktotheverse.ThelatterisespeciallyimportantbecausetheversesoftheQur`anhavedeeper,hiddenmeaningsthatnooneotherthantheInfalliblescanaccess.f.OnemustputasideallpersonalbiassothathecaneffectivelycomprehendwhattheQur`anhasto

say. Ifhe finds that theQur`ancontradictshispreviousunderstanding,hemustaccept theQur`an’steaching and abandon his prejudice. Otherwise, he will end up imposing his own view on theQur`an(al-tafsirbial-ra’y).g.OnemustlookattheQur`anfromametaphysicalviewpointsothathedoesnotattributephysical

traitstoAllah(awj)norlikenhimtohiscreation.Todothis,hemustinterpretequivocalverses(al-mutashabihat)inlightofunequivocalones(al-muhkamat)andauthentictraditions.h.Onemustalsobeawareoftheneedsoftheday.Heshouldbeawareofscientificadvancements

andshouldkeepalookoutforthefulfilmentofcertaindivinepromisesthatarefoundintheQur`an.In thiswayhewillbetterbeable tosatisfy theneedsof theyoungergeneration.As ImamJa’farb.Muhammadas-Sadiq(ع) says: “Allahhasnot sent thisQur`an forone ageor another, not foronepeopleoranother.Rather,itisperpetuallyfreshandattractivetoallpeople.”[378]However,onemustbecarefulnottoimposehisownviewontheQur`an.TheProphet(ص)says,

“LearntheQur`anandreciteit.ItisameansofrememberingAllah.Itisbothaprovisionforyouandaburden.Thus, follow theQur`an,anddonotmake it followyou. If theQur`an leadssomeone, itleadshimtoParadise.ButifoneleadstheQur`an,itshoveshimintohellfire.”i.One’sintentioninreadingandstudyingtheQur`anshouldnotbelimitedtoattainingthereward

for reading it, nor to using the verses in speaking and writing. Instead of making the Qur`an aninvestment for thisworld,heshouldmake itan investment for theafterlife.Heshouldseek insightandunderstanding,andshouldseektoactaccordingtoitsprecepts.Allah(awj)forbidthathisstudiessubjecthimtothepunishmentofthescholarwhofailstoactaccordingtohisknowledge.j.WhenhereadsversesconcerningAllah’s(awj)mercyandhispromisesofParadise,heshould

feelhopefulandshouldenjoinhimself toobeyAllah(awj)and toabandonsin.Andwhenhereadsversescontainingthreatsofhellfireanddescriptionsofitspunishment,heshouldfrightenhimselfofsinningagainstAllah(awj).Allthisistopurifyhisheartandpreparethewaytoeternalfelicity.k.WhenhereadsversesthatdescribethebelieversandthosewhofearAllah(awj)anddorighteous

deeds, and when he reads verses describing the disbelievers, the pagans, the beliers and thehypocrites, he should weigh himself against the scale of the Qur`an. He should take account ofhimself,andpurifyhimselfofallbadattributesandadornhimselfwithrighteousness.AsAllah(awj)hassaid,“IhaveonlycreatedMankindandtheJinntoworshipme.”

Notes:[366]Surat al-Taghabun (64), Verse 8:} يذلا رونلا و هلوسرو هللااب اونمائف

انلزنأ {[367]SuratYasin(36),Verse69:}[368 }] نیبم نآرق و ركذ الإ وه نإ ]Suratal-Nahl(16),Verse89:}[369 }] ءيش لكل انیبت باتكلا كیلع انلزنو ]Surat al-Nisa’ (4), Verse

174:} نهرب مكءاج دق سانلا اهیأ ای {[[370]Suratal-Dukhan(44),Verse58:}[371 }] نوركذتی مهلعل كناسلب هنرسی امنإف ]Surat Muhammad (47), Verse

24:}[372 }] اهلافقأ بولق ـى لع مأ نآرقلا نوربدتی الفأ ] Surat al-Nur (24), Verse

35:}[373 }] ضرألا و تاومسلا رون هللاا ] Nahj al-Balaghah, Sermon

133: ىلع هضعب دهشیو ، ضعبب هضعب قطنیو هب نوعمستو ، هب نوقطنتو ، هب نورصبت هللا باتكضعب .[[374] Surat al-Waqi’ah (56), Verses 75-80:}بر نم لیز ـ نت . نورهطملا الإ هسمی ال . نون ـ كم باتك يف ـم يرك نآرقل هنإ . میظع نوملعت ول مسقل هنإو . موجنلا عقاومب مسقأ الف

نیملاعلا {[[375]Suratal-Ahzab(33),Verse33:}[376 }] اریهطت مكرهطیو تیبلا لهأ سجرلا مكنع بهذیل هللا دیری امنإ ]Surat al-Nisa’ (4), Verse

59:} مكنم رمألا يلوأو لوسرلا اوعیطأو هللا اوعیطأ اونمآ نیذلا اهیأ ]}…ای[377]al-Ghadir, vol. 1, pg.

176: مکیف کرات ينإ ، سانلا اهیأيلع ادری ىتح اقرتفی نل امهنإ … يتیب لهأ يترتع و هللا باتک نیلقثلا

ضوحلا …[[378]Bihar al-Anwar, vol. 89, pg.

15: نعـى لاعتو كرابت هللا نأل : لاقف ؟ ةضاضغ الإ سردلاو رشنلا ىلع دادزی ال نآرقلا لاب ام (: ع ) هللا دبع ابأ لأس الجر نأ هیبأ نع اضرلاموی ـى لإ ضغ موق لك دنعو ، دیدج نامز لك يف وهف ، سان نود سانل الو ، نامز نود نامزل هلعجی ملةمایقلا .

45Chapteral-Khidr’sactionsintheQur’an,VideSuraal-Khaf:80

Question:Regardingverse80ofSurahal-Kahf,whereKhidr(ع)explainshis reasonforkilling

theyoungboy-inviewoftheDivineprincipleofnotrecordingevildeedsorpunishingpeopleforthembeforetheyhavetakenplace,somequestionsarise…1.AlthoughAllah(awj)knewthatthisyouthwouldcommitevildeedsinthefuture,whywasn’the

grantedrespite(inaccordancewiththeDivinemethod)untilhecouldwitnesshisownevildeedsinthefuture?Isthisnotpredeterminism?2.Was that youth favoredwithDivine grace because of his believingparents, and since he died

beforeperformingthoseevildeeds,willhenolongerbepunished?3.OrsinceAllah(awj)knewthathewoulddisobeyHiminthefuture,willhebepunishedin the

hereafter?

Answer

InviewoftheexplanationsthatemergefromQur`aniccommentaries,traditions,andthecontextof

theverses,theincidentofkillingthatteenageboy(ghulam)wasnotachanceeventorasaresultofaconflict;rather,Khidr(ع)proceededtokillhimwithoutanypreliminaryexchangeofwords.Sothereis no possibility of there being any mental inclination or anger involved in this event, and thequestioner ’smindcomes toaccept thefact that though therewerenoprovokingor incitingfactorsinvolved,withoutdoubtthekillinghadwisdomandspecialreasonbehindit.Itdidnotfollowfrombasedesires.TheactionwasundertakenbysomeoneaboutwhomtheQur`ansays,“OneofOurservantswhomWegrantedmercyfromOurselvesandwhomwegrantedknowledge

fromOurselves”[379]oneofOurservantswhosehearts’vesselWefilledwithOurexclusivemercyandwhomWetaught

fromOurselectknowledge.Sowecanbecertainthatpersonaldesirewasnotinvolved.Butintermsofitsemotionalwisdom

and how it can be believed that such a personwould undertake to kill a youngman, an answer isrequired,whichispresentedasfollows.It is understood from some traditions that when Prophet Musa (ع) saw this scene, he was

profoundlyshocked,andbecausehesawthekillingasunjustifiedbasedonitsoutwardappearance,heturnedtoKhidr(ع)andsaid,“Didyoukillaninnocentpersonwhowasn’tworthyofdeath?Whatyouhavedoneisunacceptableandabhorrent.”Atthispoint,Khidr(ع)brieflyexplainshisreasonforwhathedid“TheDivinewillandwisdom

aresuperior toall things,and theunsophisticated intellectofhumanbeingscannotcomprehendthefinerpointsofAllah’s(awj)affairsandHiswill.Thus,humanintellectshavenoauthorityoverHiswill;rather,Hiswillholdsswayoverhumanintellects.Sodon’tjustrelyonyourreasoninganditssuperficialunderstanding,andfornowpatientlybearwhateverIdo…”[380]Lookingcarefullyintothistradition,weconcludethat:1. Every thing has an outer aspect and an inner reality. If something has a good and innocent-

looking outer form but underneath is evil and sinful, it is not possible to simply rely on lawspertainingtotheouteraspect.2.SometimesAllah(awj)decides,onthebasisofsomeoverridinggood,toactbeyondthelimits

ofapparentrecompenseanddesirestoapplythe[lawsofthe]innerdimension,alongwithitsrewardorpunishment.3.ThekillingoftheyoungmanwasentirelydependentonAllah’s(awj)command;Khidr(ع)did

notperformthisdeedwithoutaDivinecommand,butwasmerelyexecutingHiswill.[381]Herethequestionpresentsitselfastowhetherbykillingthatyouth,Allah(awj)haspunishedhim

beforeanycrimehasbeencommittedonhispart.Thepointsbelowcanhelpusanswerthisquestion.1.IfapersonisborntoMuslimparentsandthendenieshisorherfaithafterattainingmaturity,the

rulesofan“apostatefromnature”(murtaddfitri)willapplytohimorher.Ifthatpersonisaman,hewillbeworthyofdeath.Ithascomeinseveraltraditions:“[ThoughtheQur`anclearlystatesthat]theparentsofthatyoungmanwerebelievers,theirsonwasandisbeliever,totheextentthattherewasnohopeofhisheartopeningup to the truth, and the sealofobstinacyand rejectionof faithhadbeenplacedonit.”[382]Sowhileitistruethathisapparentconductinplayingwithhisfriendsdidnotrevealhisdisbelief

(just asMusa ,(ع) relyingon thisoutward state, thoughthim innocent), the realityof hisheart andbeliefsprovedhisdisbelief(asdemonstratedintheDivineknowledgeanditsrevelationtoKhidr(ع)).Asaresult,hisbeingkilledwasmerelyaresultofhischoosingtobeanapostate,whichcarriestheconsequenceinthisworldofterminationofphysicallife.2.Allah(awj)knewthatthecontinuationoftheyoungman’slifewouldleadtonothingbutmore

spiritualandmateriallossforhimbecausehewouldmisleadhisbelievingparents,breakapartfamilyties, and deprive them of the worldly and otherworldly blessings of faith for the family and forsociety.Thus,sincethegoodinhislifeupuntilthatpointhadcometoanend,Allah(awj)determinedtoterminatehislifeandputinplacethemeansoftakinghislife—justasapersontakescareofthingsaslongastheirgoodoutweighstheirharm,butthennolongertakesaninterestinthemwhenthatisnotthecase.In this instance, though the soul was seized by the angel Jibra`il and his servants, Allah (awj)

wished for the apparent executor ofHiswill (ending the life of that youngman) to be oneofHischosenandmercifulservantswhohadknowledgeofHisspecialsciences,namelyKhidr(ع).Inotherwords,hisactionwasbasedonAllah’s(awj)creationalandlegislativewillwithrespecttothedeathofthatyoungman,andinthisrespecthisdeathwaslikeallotherdeathsthatarecausedbyaccidentsorother causes (with the difference that an accidental killing is not in accordancewithAllah’s (awj)legislativewillandHehasnotcommandedit to takeplace;but thekillingunderdiscussionandallnaturaldeathstakeplaceinaccordancewithAllah’s(awj)permissionandindicationbothlegislativelyandcreationally[i.e.naturalcausality].ImamJa’farb.Muhammadas-Sadiq (ع) solving thisproblem, says, “…Khidr ’sconcernwas for

eventsnottotakesuchaturnthathewouldbepreventedfromcarryingoutwhathewascommanded,suchthathewouldremaindeprivedoftherewardofcarryingoutAllah’swill,thatis,endingthelifeofthatyoungman(thebeginningandendofwhicharebothinaccordancewithDivinegraceandthegreatergood,notinaccordancewithwhatthehumanbeingdeserves)—especiallysincecarryingoutthiscommandwasasourceofmercyfortheparentsofthatyouth(sinceastheQur`anclearlysays,Khidr (ع) knew that in place of that sonAllahwould give them a childwhowould be pure and asourceofunityforthefamily.Inaddition,thecomingtopassofthisDivinewillallowedKhidr(ع)tobeabletorevealDivinesecretsandexplainhiddentruthstoMusa(ع).”Itisworthyofnotethat“WhenKhidr(ع)beganexplaininghisreasons,hesaid,‘Inanycase,we

feared that the youngmanwould later become rebellious and lead his parents towards disbelief.’”Thatis,inexplainingtheprocessofperformingthisaction,hedoesn’tmakementionofhisownwillatallandinsteadusesthepluralverb“wefeared”toshowthatasexecutorofDivinewillhedidnot

act alone, but Divine assistance and the intermediaries of His court were with him—with thedifference that fearcannotbeattributed toAllah(awj),butKhidr(ع)andothersaresubject to fear.[383] (The issuance and execution of the command is shared, while the fear of failure in fullyexecutingtheDivinecommandisexclusivetoKhidr(ع)).Why is it that thoughAllah (awj) knew that the youngmanwould fall into disobedience in the

future,Hegavehimnorespite(inaccordancewiththeDivineWay)anddidnotallowhimtowitnesshisownevildeedsinthefuture?Isn’tthispredeterminism?Itisclearfromtheprecedingexplanationthat:1.LifeitselfisaDivineblessing;noonehasanentitlementtoit.Fromthisperspectivetheissueof

demanding a continuation of life doesn’t arise, let alone for one to ask for a reason for its non-continuation.2.Allah(awj)hadwilledforthatyoungman’slifetobeendedinaccordancewithHiswisdomand

thegreatergood.Butinanswertothisquestionitispossibletobringupotheraspectsofthisissueaswell:1.Theyouthwasculpableintworespects:hewasan“apostatefromnature”;andhehadtheability

todestroythefoundationofhisparents’faith.Allah(awj)observedthathedidn’tusetherespiteHehad given to reform himself and make amends or abandon unbelief and apostasy. Therefore, Hecarriedoutthecommandofkillinghim.[384]2.Iftheyoungmanweretoremainalive,hewouldputintopracticehisintention(ofleadingothers

todisbelief), and in this casegreaterharmanddamagewould result.Thus, toprevent those futureconsequences,thecommandtoendthelifeofsuchabeingwasissued.Inaddition,itcanbegleanedfromtheapparentsenseoftheversethatthissonwasnotasobedientandbeneficialasheoughttobeandinthatshorttimeafterattainingmaturityhadalreadycommittedsinsandmisdeeds.Inthisway,heworkedtoleadhisparentsastray.3.Asverse81ofSurah al-Kahf indicates,Allah (awj)haddecreed to reward theparentsof that

youngmanfortheirfaithbygrantingthemamodelchild.Fromthisitcanbeunderstoodthatnotonlywouldhisremainingaliveresultinhisparents’goingastrayandhimnotreceivingthepunishmentofhisapostasy,itwouldalsopreventanothergoodfromreachingthem.Thispointisclearlyexplainedinthetraditions:“Allahhadwilledtogivetheminplaceofthatsonadaughterwhowouldbearasoninwhose linewould be numerous prophets, one after the other, such that seventy prophetswoulddescendfromthatonedaughter.”[385]Thus,anotherresultofnotgrantingrespitetothatyoungmanwasforthatlineofprophetstocome

intobeing.ItgoeswithoutsayingthatitistheDivineWay(sunnah)fortheparentsofprophetstobebelievers.

Soifthesonremainedaliveandpulledhisparentstowardsunbelief,itwouldcontradictthisDivineprinciple.Thisiswhythequestiondoesn’tariseastowhyitwasn’tpossibleforboththesontoliveandthelineofprophetstocomeintobeing.

Was theyoungmanavailedofDivinegraceonaccountofhisparents and, sincehediedbefore

committingthoseevildeeds,washenolongersubjecttopunishment?Or,sinceAllah(awj)knewthathewoulddisobeyHiminthefuture,willhebepunished?Inviewof thepreceding explanation and followingpoints, it canbededuced that this putting to

deathwasasourceofmercyforallinvolved:theyoungmanwhowaskilled,Khidr(ع)whokilledhim,andtheparentsoftheyoungman.a.Thegoodthatcametoyoungmanasaresultofbeingputtodeath:1.Hereceivedpunishmentinthisworldforhisapostasy,whichmaylessenhispunishmentinthe

hereafter.2.Ifheremainedalive,hewouldmakehisparentsunbelieversandwouldberesponsibleforthesin

oftheirapostasyandunbelief.3.Creedaldisbeliefleadstodecadenceandsinfulbehavior.Thus,hisdeathinyouthforeversealed

hisscrollofevildeeds,andontheDayofJudgmenthewillnotbepunishedforallthesinshewouldhavecommittedhadhelivedlonger.4.Hewasn’tcapableoffulfillinghisdutiestowardshisparents,andthepainhewouldthuscause

hisparentsitselfwouldincreasehisburdenofsinsandhisparents’aversiontohim.b.Thegoodthatcametohisparents:1.Theirfaithremainedunharmed.2.Toresistsuchasonwouldn’tleadanywhere,andtheirparentalloveandemotionswouldsoften

their hearts towards him andweaken their faith. Thus, theywere also saved from the tension anduneasethatwouldresultfromhisremainingalive.3. Their patience and contentmentwithAllah’s (awj)will were tested, and theywere able to be

successfulinthistest.4. In place of an immoral and rebellious son, they were granted a pure, devoted, and blessed

daughter.5. They were blessed with becoming the progenitors of seventy prophets, whose reward and

forgivenesstheybenefitedfrom.6. Their memory was eternally recorded in the everlasting revelation of the Qur`an, and they

becameanexampleforothers.c.Thebenefitthatcametohiskiller:1.HewasgrantedtheabilitytocarryoutaDivinedecree(Divinewill).

2.HewasthecauseofblessingsforaMuslimfamily.3.HewasabletoteachsomeofthesecretsofrevelationandunseenrealitiestoMusa(ع).ImamJa’farb.Muhammadas-Sadiq(ع)describestheseblessingsinthesewords:“Allahknewthat

ifhestayedalive,theyoungmanwouldleadhisparentstodisbeliefandhewouldbecomeasourceofcorruptionandhardshipforall.ThusKhidr(ع)wascommandedtofinishhislifesothatasaresultallofthem(thekiller,thekilled,andhisparents)wouldattainhonorandDivinegrace.”[386]

Notes:[379]Suratal-Kahf(18),Verse65:}[380 }] املع اندل نم هانملعو اندنع نم ةمحر هانیتآ اندابع نم ادبع ادجوف ] ‘Ilal al-

Sharayi’, vol. 1, pg. 60-61: بضغف مالسلا هیلع رضخلا هلتقف امالغ ایقل اذإ ىتح اقلطنافىلاعت هللا رمأ ىلع مكحت ال لوقعلا نإ رضخلا هل لاق ، اركن ائیش تئج دقل سفن ریغب ةیكز اسفن تلتقأ : هل لاقو هبیبالتب ذخأو ىسوم

هیلع ربصاو ينم ىرت امل ملسف ، اهیلع مكحی هللا رمأ لب هركذ [[381]TafsirNural-Thaqalayn,vol.3,pg.283-284[382] ‘Ilal al-Sharayi’, vol. 1, pg. 61:… و نینمؤم هاوبأ ناکف ، مالغلا امأ وارفاک عبط …[[383]‘Ilal al-Sharayi’, vol. 1, pg.

61: كرتشافةینانألا يف كرتشا امنإو } امحر برقأو ةاكز هنم اریخ امهبر امهلدبی نأ اندرأف ارفكو انایغط امهقهری نأ انیشخف :{ هلوقب ةینانألاب

الف هیف رمأ ام نیبو هنیب لاحی نأ نم ، رضخلا يشخ امنإو ، هدارأ دحأ هیلع عنتمی الو ءيش هتوفی ال هنأل ىشخی ال هللاو يشخ هنألنم رمألا طسو هیف لمعف مالغلا يوبأ ةمحرل اببس هلعج هركذ ىلاعت هللا نأ هسفن يف عقوو ، هیف ءاضمإلا باوث كردی

ةیرشبلا .[[384]Thishasonlybeenput forthasapossibilityby someanalysts and it isnotnecessarily the

correct.[385] Tafsir Nur al-Thaqalayn, vol. 3, pg. 286, no. 170-173: امهلدبأایبن نوعبس اهنم دلوف ، ةنبإ نبإلا ناکم لجو زع هللا .[[386] Tafsir Safi, vol. 3, pg.

256: يفيف هتمارك لحم ىلإ مهلقن كلذب دارأو هلتقب هللا ينرمأف هلالضإب الضو هب انتتفاو هاوبأ رفك ىقب نإ هنأ هللا ملع (: ع ) قداصلا نع للعلا

ةبقاعلا .

46ChapterExistenceofspiritswithinanimalsanditsdifferncefromthatoftheHumanBeing

Question:Do animals possess souls and if sohowdoes the animal soul differ from thehuman

soul?

BriefAnswer

Beforeembarkingontheanswertothisquestion,itmustbenotedthattheanswerprovidedbelowis

basedontheschoolofTranscendentTheosophy,i.e.,Sadrianphilosophy.Inthislight,theanswerwillbeexpoundedundertwomainheadingsandseveralsubtopics.Under the first heading, “The Existence of Spirit in Animals”, the following topics will be

examined:1.Inallphilosophicaldiscussionspertainingtothequestionofthespirit,animalspiritisalways

enumerated as an indubitable instance of spirit. However, obviously the various forms of spiritpossesstheirownpeculiaritieswhichdistinguishthemfromoneanother.2. What comprises the essence of an animal is its animal spirit, and to imagine the animal

withoutananimalspiritwouldbe todowngrade it to the lowerdegreeofexistence—i.e.,vegetableexistence.3.Inseveralanimals,suchasthehoneybee,thespider,etc.,thesignsofanindwellingspiritare

clearlynoticeable.4.Scholarsprovidevarioussortsofevidencefortheexistenceofanimalspirit—amongthem:

the presential knowledge of animals of their own essences, the role that will plays in animalbehaviour,theresurrectionofanimalspiritsintheHereafter.5.Thefactthatanimalscancomprehendimaginalandimmaterialformsandtheperformanceby

themofvaryingdissimilaractions.The topics covered in the second heading, “TheDifference between theAnimal and theHuman

Spirit”,areasfollows:1.Humannatureisdifferentfromanimalnature.Thematerialcomponentsofthehumanbody

arerelativelyfinerandmoreperfect.2.Humanspiritalsodiffersfromanimalspiritinmanyrespects;includingthehumancapacity

tocommunicatebyemployingletters,words,thoughts,etc.,andthehumanpsychologicalvariations—suchaslaughter,weeping,etc.—inresponsetodifferentexternalphenomena.3. Theexistenceofart, industry,andhuman innovationdisplayclearly thesuperiorityof the

humansoulastheyhavenoplaceintherealmofanimals.4. The essential difference of the human soul from the animal soul is that the former is

intellectualwhilethelatterisimaginal.5.Inaddition,thesolepursuitoftheanimalsoulisthegratificationofthecorporealneedswhile

the scope of human soul, in terms of its conceptual and practical aspects, stretches to the farthest

reachesofexistence.

DetailedAnswer

ThisquestionwillbeconsideredinthelightofSadrianphilosophy,i.e.,TranscendentTheosophy.

In the numerous works by Mulla Sadra and the subsequent philosophers who espoused hisphilosophy, therearenumerousallusionsand insomecasesdetailedexpositionsof thequestion inhand in the chaptersdealingwith the topicsof soul,Resurrection,knowledge, andcomprehension.Thematerialpreparedforthisquestionwillbepresentedundertwomainheadingsandfiveshortersections. The essaywill then endwith the topic of the difference between the human soul and theanimalsoul.

TheExistenceofSpiritinAnimals

TheAnimalSoulasOneoftheInstancesofSpiritinExistenceIn philosophical inquiries into the topic of the soul, where the soul is defined, it is commonly

dividedintothreeclasses:vegetablesoul,animalsoul,andhumansoul.Despitethefactthateachoneof these classes possesses its own peculiaritieswhich distinguish it from its counterparts, they allshare a common reality and essence. The soul is a spiritual and immaterial existent whichincorporates spiritual faculties, whether it be the intellectual soul, the imaginal soul[387], or thevegetablesoul.TheCreationoftheAnimalSpiritasOneofthePhasesoftheOriginationoftheRealmof

MaterialityMullaSadraisamongthosethinkerswhoholdthattheoriginationofmaterialexistentswascarried

out instages,startingfromthesimplestandadvancingto thestageof themostperfectelements. Insome of these stages, the mere combination of material ingredients was not enough and thus theadditionofanimmaterialelementtothecompositionwascalledfor,soastosatisfytherequirementsofthatparticularorderofcreation.Onesuchstagewasthecreationoftheanimal.Thespiritthatwasinfusedinthecompositiontobringabouttheanimalexistenceistermedthe“animalspirit”.Hence,notonlydoes theanimalpossessasoul, furthermore itowesitsessenceto thatsoul.The

addition of the soul to the material ingredients is a requirement of the order of the realm ofmateriality. And the same case applies to the realms of the human being and the vegetable. Theimmaterialspiritorsoul iswhatdistinguishessomematerialentities fromothers. In the inanimate,thelackofsuchaspiritiswhatmakestheirnature,whileinothersthepossessionthereofmakesthemwhat theyare.Andamong theanimate, it is thevariation in thedegreesof the spirit that sets themapart in differing levels of existence.The vegetable soul lies at the bottomwhile the human spiritenjoystheapexandtheanimalspiritthemedianseat.TheOutwardManifestationsoftheSoulintheAnimalTheappearanceofcertaintraitsinvariousanimals—suchasthebuildingofthehexagonalhiveby

thehoneybee,theweavingofthedelicatewebbythespider,themonkey’sandtheparrot’smimickingthehumanbeing,theclevernessofthehorse,theauthorityofthelion,thefaithfulnessofthedog,the

deceptivenessofthecrow,etc.—are,intheviewofMullaSadra,evidenceoftheexistenceofalimitedintelligencewhichindicatesthepresenceofasoulintheanimal.Thecharactertraitsofsomeoftheseanimalsaresocomplexastorenderthemveryclosetothelevelofthehumanbeing.

ScientificIndicationsCorroboratingtheExistenceofanAnimalSpiritAllanimalspossessanimaginalsoulthatissimilartothehumanimaginalsoul.Theanimalspirit

is at the level of imaginal immateriality, which is the intermediate level between the realm of thesensibleandtherealmofIntellection.Thezenithofanimalexistenceistheimaginalexistence,henceaccommodatingtheimaginalsoul.Itisduetothisdegreeofimmaterialityandspiritualpotencythatitpossessespresentialself-knowledge,fornoinanimateobjectcaneverhaveself-knowledge.AccordingtoMullaSadra,allactionsinthecosmosderivefromwill.Thisissoeveninthecaseof

thevegetableandtheinanimate,withthedifferencethatintheircasethewillinquestionisthatofthehigherintellectsandspirits.Thatis,theinanimateandthevegetableareinvoluntarilythemeansoftherealizationofthehigherwills.Butinthecaseoftheanimalandthehumanbeing,theprerequisitesfortheactualizationofanactionthatfallsinthescopeoftheirvolitionmustberealizedbythemselves,andit isfor thisreasonthat theactionsofanimalsandhumanbeingsareunpredictablewhile thoseattributed to the inanimate and the vegetable are monotonous. The source where animal actionoriginates is the imaginal and the conjectural faculty while in the human being it is the practicalintellect.Imagination,speculation,intellection,will,etc.,areallmanifestationsofasoulandassucharethetraitsthatdistinguishthecreaturepossessedofaspiritfromthatwhichlacksit.Inadditiontotheworldlyeffectsofthesoul,onecanalsopointtotheissuesofeschatologyandthe

Resurrectionofthebodyandsoulofallanimatecreaturespossessedofasoul.Forthisreason,allthephilosopherswhohavedealtwiththequestionofeschatologyhavedesignatedaparttothesubjectoftheresurrectionofanimalsouls,itsconditions,andotherrelevantdetails.ProofsfortheExistenceofSpiritintheAnimalThe animal is undoubtedly endowedwith a spirit, i.e., an immaterial aspect, for it possesses the

imaginalfacultywhichiscapableofcomprehendingghostsandimaginalforms.Thesethingsarenotsensorially tangible and hence are not inhabitants of the material world. Therefore, the imaginalfaculty, which is the receptacle for the comprehension of these immaterial existents, is also notsensorially tangible and as such is not corporeal. For, every material existent occupies a certainmaterial location.Thisalsoholds trueof thedependentsof thatmaterial existent.This iswhile theimaginal formsandghostscomprehendedby the imaginal facultydonotoccupyacertainmateriallocation,andsoitfollowsthattheimaginalfaculty,whichisthereceptaclefortheirimpressions,alsolacksmateriallocationandhenceisnotcorporeal.Moreover, the variety of the actions performed by the animals does not only corroborate the

existenceofasoulinthembutcanalsostandasacogentargumentforsubstantiatingthisclaim.Forthe effects derived frommaterial existents and inanimate objects are immutably monotonous andrepetitious.Thus,whenthestateofanexistentissounpredictableastomakeitdifficulttoevencatchtwoidenticalactionsfromthesameagentduetoitalteringitsreactionsbasedonvaryingexternalandinternalcircumstances—insuchacase,reasonrulesthattheremustbesomeotherimmaterialfactorinvolved.

TheDifferencebetweentheAnimalSoulandtheHumanSoulItwaspointedoutthatfromtheperspectiveofphilosophy,theexistentiationofthematerialrealm

wasaprogressiveprocesscarriedoutinvariousstages,eachmorecomplexthantheprecedingstage.Inthislight,althoughthematerialconstitutionoftheanimalwasafinercompositionincomparisonto that of the vegetable, which qualified it for receiving the animal soul, yet it still needed to beperfectedfurtherinordertoaccommodatethehumanspiritsoastobringaboutthehumanbeing,thebeingwhichhadbeenselectedasthedominantcreaturecapableofutilizingallothercreaturesinhisservice,ashewasthegoalandendofcreation.Although the human being in a strictly logical categorization is from the samematerial as that

whichconstitutestheanimal,thethingthatmakesituniqueissoprofoundthatif,bywayofanalogy,all the restof theanimalsweresetononesideofascaleand thehumanbeingon theopposite,hewould definitely weigh heavier. The human being is capable of speech and as such is able tocommunicatehisthoughtsandintentionswithfellowhumanbeingsintheformoflettersandwords,whichcanbe formed into innumerablepermutationsandcombinations.But thecapacityofanimalslike the parrot inmanipulatingwords is limited and confined tomimicking and is devoid of anythought. Also the communication of certain animals in the form of sounds and signals—like thehoney bee, the ant, etc.—which has been scientifically observed, is a fixedmethod not capable ofchangeduringthecourseoftheirlives.Butinthecaseofthehumanbeing,althoughinitiallylearningmany of his language skills by way of imitation, eventually every individual comes to possess adistinctmethodofcommunication.The psychological impressions that the human being receives from the environment and

the physiological and psychological states that result thereof—such as amazement and laughter inresponse to rare but pleasing events, grief and weeping in response to adverse circumstances,shamefulness following unbecoming conduct, and anxiety and hope vis-à-vis the past, the present,andthefuture—andtheplanninganddecisionsthatthehumanbeingmakesbasedonthesestatesareuniquequalities.Andalthoughtheant’sperformanceinstoringfoodcanbeconsideredasasortofforethought, it isneverthelessan instinctualand involuntarybehaviour, for it isalwaysdone in thesamemanner and inthe same timeframe. This is in contrast to the human beingwhose seeminglypassivepsychologicalstates—suchaslaughter,weeping,etc.—areabsolutelyvoluntaryandthusaremanageableinspecialcircumstancesandthroughprudence.Craftsmanship,art,industry,innovation,and,inthewordsofMullaSadra,“theamazingpractical

innovations” thathave flourished in the courseofhumanhistory, and the fact thatmanhas single-handedlychangedthefaceoftheworldandhaseithermanipulatedalltheelementsofthisworldorisonthevergethereofisproofoftheinimitablespiritualsuperiorityofthehumanbeing,fornotevenaslight fraction of this sort of activity has appeared in the animal realm. The entire lifespan of ananimalisoccupiedmerelybyroamingaboutinpursuitofthedictatesofitsimaginalandconjecturalfaculties.Theanimal’simaginalandconjecturalplanningrevolvearounditspersonalorspecificbenefit.In

keeping itself safe from various dangers and securing water and food and satisfying its sexualappetite, it is, on the one hand, safeguarding its individual interests and, on the other hand,contributingtothesurvivalofitsspecies.Itisforthisreasonthattheanimalsoulisreferredtoas“the

imaginal soul”. The summit of the imaginal soul is the beginning point for the human soul. Theanimal can advanceonlyup to thepointwhere thehumandomainbegins. Inotherwords the finalreachesoftherealmoftheimaginalsoulisjustthebeginningofthedomainoftheintellect;itisthethresholdthroughwhichoneentersintothehumanrealm,towhichthereisnoconceivableend.Itistheintellectthatdefinesthehumanbeing.Hence,thosewhodonottakeadvantageoftheirintellectsremainatthelevelofthebeast.Through the theoretical intellect, the human being is able to comprehend immaterial concepts

andtherebytotransformhisignorancetoknowledge.Thehumanbeingdrawsamentalimageofallthatheencountersbythesenses.Itthenusestheseconceptstoformanothersetofconceptswhicharemore universal and abstract. The latter concepts enhance the mind’s innovative capabilities. Thehumanmindusesthelatterconceptstoarriveatvarioussortsofrules,judgments,andargumentsandby juxtaposing them in a systematized fashion produces systematic thought, philosophy, and thesciences.Ifthehumanbeingpersistsinthisendeavour,everynewdaywillexpandthehorizonofhiscognition until he passes from the human domain—which is the admixture of body and soul, ofcorporealneedsandintellectualfaculties—tothedomainofpureintellection,whereheisunitedwiththeMadonnaIntelligenza atwhich stage he finds thewholeworld realizedwithin the scope of hisknowledge.The genuine human being makes his practical intellect—which derives its directives from the

knowledge acquired by the theoretical intellect—the guide of his conduct. The theoretical andpracticalintellectshavelimitlesspowerinboththematerialandthespiritualdirections.Thehumanbeinghassucceededinobtainingknowledgepreviouslynotevenimaginable, therebyreshapinghissurroundingworld.Theinnermostrealityoftheworldisjustasmuchaccessibletohim,thisbeingdemonstrated by those who have attained to human perfection. By the light of their esotericknowledge—which can best be referred to as ‘irfan—they have traversed the path to Divineproximity. That is, they have conquered the visible realm, the Realm of Intellection, the SupremeDominion,andtheDomainofInvincibility,therebyascendingtothezenithofhumanperfection.Theinterestingpoint is that these twopathsof infinitepossibilities, i.e., thepathsofexotericand

esoteric knowledge, are in no way at odds. To the contrary, the more one studies the worldlyphenomena, given that he be fair and unbiased, the better he acknowledges the profundity of thisworldandthegreatnessofitscreator.Likewise,hewhohastraversedthepathof‘Irfanunderstandsall the more acutely the necessity of studying the worldly phenomena so as to better admire themajestyoftheCreator.Notes:[387]Thistermwillbeexplainedfurtherinthetext.

47ChapterLimitingtheAhlulBayttoafewindividuals

Question:WhydoyoulimittheAhlulBayt(ع)toafewpeople?

BriefAnswer

The limiting of the Ahlul Bayt (ع)

to the fourteen infallibles is not ahumandecision; it is an exclusivityunderstood from theDivinewords in the Verse of Purification and the traditions of the nobleProphet.(ص)Therearenumerousdiscursiveandtraditionalproofsthancanbereliedontoprovethisclaim.Discursiveandtextualproofsa.TheQur`anconsistsof thewordsofAllah(awj) thatHerevealedtoHisProphet intheArabic

language.AndAllah’s(awj)words,likeHisactions,arefreeofanysortofdefect;itisnotpossibleforthemtocontainanytypeofgrammaticalmistake.Now,ifthetermAhlulBaytintheVerseofPurificationweretorefertoallrelativesoftheProphet

,(ص) itwouldbeinviolationof therulesofArabicgrammaranddetrimental to theeloquenceandperfectionoftheDivineword.ThisisbecausetheProphet(ص)hadmorethanfifteenwivesandforamasculinepronountobeusedintheVerseofPurificationtorefertoagroup,themajorityofwhichwerewomen,wouldbecontrarytoproper‘Arabicspeech.Thus, thepronounsintheverserefertothedescendentsandtrusteesoftheProphet(ص)inthehouseofFatimaI.b.Todeterminethemeaningofaword,itisnecessarytolookatthecontextinwhichitoriginated

in order to understand its true exact sense. In the Verse of Purification, the word ahl (family orpeople)isunderdiscussion.Thiswordmustalwaysbeinapossessivephrase,atleastinmeaningifnotinwords.Thatis,itsmeaningisincompleteunlessitisattributedorrelatedtosomethingelse.Inthisverseaswellithasbeenattributedtoal-bayt,orthehouseofprophecy;andweknowthatthiscanapplytonohouseasidefromthatofFatimaI.Ifal-baytreferredtoaninhabitedhouse,fortheotherwivesoftheProphet(ص)tobeincludedinthisphrase,UmmSalamah—inwhosehousetheversewasrevealed—shouldbethefirstpersontobeincludedin thephrase.But theopposite is true,sincetheProphet(ص)—withUmmSalamah’sagreement—didnotconsiderhertobeamongtheAhlulBayt.Traditionalproofsa.ThereareagroupoftraditionsinwhichtheProphet(ص)aimedtoclarifyanddelimittheAhlul

Bayt(ع) in theVerseofPurification.Thus, theProphet(ص)said that thisversewasrevealedaboutfivepeople:himself,‘Ali,Fatima,Hasan,andHusayn(ع).b. Another group of traditions thatmention the Prophet’s actions in this regard, since practical

teachings aremore lasting than oral teachings. Thus, it has been narrated that for sixmonths theProphet(ص)wouldcometothedoorofFatima’sIhouseatprayertimesandsay,“Prayers,OPeopleoftheHouse!”andhewouldrecitetheVerseofPurification.c.Athirdgroupare theaccounts that indicate that itwaswell-knownto thepeople that theAhlul

Bayt are limited to these people, the details of which have beenmentioned in books of Qur`anicexegesis.

DetailedAnswer

ToprovethattheAhlulBayt(ع)intheVerseofPurificationarelimitedtothefive“peopleofthe

cloak”(ahlal-kisa’: theProphet, ‘Ali,Fatimah,Hasan,andHusayn,uponwhombepeace),varioustextualandtraditionalproofsthatareacceptedbySunnisandShi’ascanbeforwarded.Wewilllookateachoftheseproofsseparately.DiscursiveorTextualProofsa.TheQur`anisthewordofAllah(awj)andisamiraclefrommorethanjustasingleaspect.The

mostaccessibleandeasilygraspedofthoseaspectsistheQur`an’seloquence.That is, there exists no literarymistake in thematter, style, or choice ofwording of theNoble

Book.Weknow that in ‘Arabic there are separate feminine pronouns used in the second and thirdpersons.Inusingapronoun,numerousaspectsaretakenintoaccount.Forexample,whentherearesignificantlymorewomeninagroupthanmen,afemininepronounisused.Now, if a masculine pronoun were to be used in addressing a group consisting primarily of

women,itwouldbeconsideredagrammaticalmistake.Ifapersonusesmasculinepronounsinplaceoffeminineonesorviceversa,itwouldbeanamusingmistake.FarbeitfromtheQur`an,theWordofAllahandtheProphet’s(ص)eternalmiracle,tomakesuchamistake.The Verse of Purification has the words ‘ankum andyutahhirakum, in which the pronouns are

masculine,thoughAllah(awj)iswellawarethatthereweremorewomenintheProphet’shouseholdthanmen.Soifweweretoholdthat thisverserefers toallofhishouseholdandfamily,wewouldhavetosaythatwehavefoundagrammaticalmistakeintheQur`an,thatis,theuseoftwomasculinepronounsinplaceoffeminineones—amistakethatisclearandundeniable.It is obvious that this is inconsistentwith theMuslim belief in theQur`an’smiraculousness and

Allah’s(awj)KnowledgeandWisdom,andisthusunacceptable.Thus,thetwopronounsmustrefertoagroup thatwouldpermitmasculinepronouns tobeused.And this isonly the case ifwe take thepronounsintheversetorefertotheProphet’shouseholdinthehouseofFatimah,thatis,theProphet,Fatimah,‘Ali,Hasan,andHusayn(ع).b.Thewordahl(family)inArabicmustalwaysbepartofapossessivephraseinmeaning.Thatis,

itmustberelatedorattributedtosomethingelseforitsownmeaningtobecomeclear,asinahlal-kitab (people of the book),ahl al-iman(people of faith, or believers), and ahl al-nifaq (people ofhypocrisy,orhypocrites).Thuspartofthemeaningofthewordahlisdenotedbythewordtowhichitisattributed.So,ifwe

wishtoknowwhatahlmeansintheVerseofPurificationwemustfirstdeterminethemeaningofthewordbayt(house).Thewordbaytmeans“house”or“abode”anddenotesaplace.Nowwhatismeantbythiswordin

differentusagesissomethingthatisexplainedbycontextualclues,bothinternal(verbal)andexternal

(nonverbal).Thesameholdstrueforthetopicunderdiscussion,thatis,theexpression“AhlulBayt.”Soifthere

are no contextual clues to limit, expand, or clarifywhatAllah intendedwith this expression, ifwewere to ignore the literaryobjectionthatwouldresult, itwouldbepossible to take“AhlulBayt” torefer toeveryonerelatedto theProphet(ص) inhishouses. In thiscase, thewordbaytwouldmean“home”or“residence”.Butwithalittleattentiontosomeexternalcontextualclues,suchasthesituationinwhichtheverse

wasrevealed,wewillrealizethatsuchameaningisuntrue,becausealthoughtheversewasrevealedin the very house of Umm Salamah, the Prophet (ص) clearly said she was not one of the AhlulBayt(ع).Ifbaytweretorefertoaresidence,UmmSalamah—inwhosehometheversewasrevealed—shouldbeitsfirstaddresseeandmoreworthyofthistitlethananyoneelse.But it has alreadybeen shown that this is contrary to reality. In this regard, itwouldbegood to

refertoatraditionthatWahidiNishapurihasnarrated:“UmmSalamah relates that theProphet was(ص) in [my] house and foodwas before himwhen

Fatimah(ع)entered.TheProphet(ص)said,‘[Fatimah,]callyourhusbandandsonstocometome.’‘Ali,Hasan,andHusayn(ع)cameandsatdown.Whiletheywereeating,theProphet(ص)fellasleep.“TherewasaKhaybaricloakundertheProphet(ص)duringthistime,andIwasinthe[adjoining]

roompraying.ThenAllahrevealedtheVerseofPurification.“After this, theProphet (ص) covered them [‘Ali, Fatimah,Hasan, andHusayn]with his cloak as

well.Thenhetookouthishandsand,facingthesky,said:‘OAllah!ThesearemyAhlulBaytandtheclosestonestome.Removefromthemalluncleanlinessandpurifythem.’“At that time I came to their roomand asked, ‘Am I toowith youOMessenger ofAllah?’ He

replied,‘Youareontheright[path].Youareontheright[path].’”[388]Inthisway,theProphet(ص)praisedUmmSalamahwithoutconsideringhertobeoneoftheAhlul

Bayt.TherearenumeroustraditionswiththeabovepurportinSunnihadithcollections[389].Thisisthe

same tradition that is well-known among Shi’as as the tradition of the cloak (hadith al-Kisa) andwhichisfoundinmostbooksofhadithandsupplications.TraditionalProofsTherearenumerous traditions that clarifywhatAllah (awj)meantbyAhlulBayt in theverseof

Purification.Inviewofthevariousdetailsandaspectsexplainedinthesetraditions,wehavedividedtheminto threegroupsandwillmentiononeexamplefromeachgroup.It isworthyofmentioningthatonlySunnisourceshavebeenusedforthefollowingtraditions,thoughcomparabletraditionsareabundantinShi’asourcesaswell.a.ThefirstgroupconsistsoftraditionsthatexplaintheProphet’s(ص)wordsregardingthepurport

oftheexpressionAhlulBaytintheverseofPurification.Muhammadibnal-Muthanna,withachainreachingAbuSa’idal-Khidri,narratesthattheProphet

:HusaynandHasan,Fatimah,‘Ali,people—me,fiveregardingrevealedwasverse“Thissaid,(ص)‘Verily,Allahonlywishestoremovealluncleanlinessfromyou,Opeopleofthehouse,andpurify

youthoroughly.’”[390]b. The second group consists of traditions that came after themeaning ofAhlul Bayt had been

explainedverballyandthatclarifyitsmeaninginactionsthroughtheconductoftheProphet(ص).IbnWaki`,inachainleadingtoAnas,relatesthathewouldsay,“ForsixmonthsaftertheVerseof

Purificationwasrevealed,whenevertheProphet(ص)wouldgoforprayers,hewouldstandoutsidethedoorofFatimah’shouseandsay,‘[Itistimefor]theprayers,Opeopleofthehouse!’andthenhewouldrecitethisverse.”[391]Does this prophetic action, which continued for 180 days, five times a day, in explaining the

meaningofAhlulBaytleaveanyroomfordoubt?c.Thethirdgroupconsistsof traditionsthatarehistorical innatureandexplainthethoughtsand

actionsofthepeopleofthaterawithrespecttotheVerseofPurificationandwhoitaddresses.Inviewofthesetraditions,itcanbesaidthatthisissue—thelimitationoftheVerseofPurificationtothefivepeopleofthecloak(ع)—wassowell-knownamongtheMuslimsthatwhenevertheywouldseeoneofthem,theywouldsay,“Isawso-and-so,whoisoftheAhlulBayt.”Ortheywouldindicatethemandsay,“So-and-soisoftheahlal-bayt.”Asanexample,onecanrefer to thestoryofAbuMijlaz, thedetailsofwhichhavebeenmentionedinSunnibooksoftafsir[392](Qur`aniccommentary).Notes:[388]Al-Kafi,vol.1,pg.287

[389]SunanTirmizhi,vol.5,pg.30isonlyoneexample[390]Jami’al-Bayan,vol.22,pg.9[391]Jami’al-Bayan,vol.22,pg.9[392]Jami’al-Bayan,vol.25,pg.70

48ChapterCompatibilityofReligionandPolitics

Question:Isreligioncompatiblewithpolitics?

BriefAnswer

A religion that has come in order to explain the path to felicity fromnowuntil the endof time

cannotremainindifferenttoamatterthatallsocietiesneed,thatis,government.Inotherwords,therulesandregulationsof Islamaresuch that theydependonagovernmentandwithoutwhichIslamcannotremainalive.

DetailedAnswer

Imam ‘Ali b. Musa al-Rida (ع) has said the following in one of his statements regarding the

necessityofanIslamicgovernment:“Wehavenotfoundanynationthathassurvivedwithoutaleader.Thisisbecausetheregulationandmanagementoftheirreligiousandworldlyneedsdependsuponaresponsibleleader.ItisfarfromthewisdomofAllahtoleaveHisservantswithoutaleaderwhileHewell knows that they need a rulerwhowould give the society structure and stability.A leader thatwouldleadthepeopleinwaragainsttheenemies,distributethewealthamongstthem,leadtheFridayprayers,andprotecttheoppressedagainstthetyrants.”[393]From another point of view the rules and regulations of Islam are such that they depend on a

government andwithoutwhich, Islam cannot remain alive.Because of this Imam ‘Ali b.Musa al-Rida (ع) has referred to the Friday and congregational prayers being conducted by the leader. Inanother statement he says: “If Allah had not placed a reliable and trustworthy leader amongst thepeople, the religion of Allah would surely have finished, the laws of Allah would have changed,innovationswouldhaveariseninreligion,irreligiouspeoplewouldhavechangedthefaithofAllahand added and subtracted things from it, and doubts would have arisen about Islam amongst theMuslims.”ForthisveryreasonitwaswellknownamongsttheMuslims,andevenamongstthenon-Muslims,

thatIslamhasaspecificsystemofgovernmentandthatthegovernmentoftheNobleProphet(ص)inMedinawasaclearexampleofsuchasystem.In the year 1343 AH, ‘Ali ‘Abd al-Razzaq, in his book Islam and the Principles of

Government, denied the Prophetic government and claimed that the ProphetMuhammad (ص) wassimplyaprophet sentbyAllah (awj) to the scholarsof theworldand thathe innoway tookstepstowards the formation of a government. He did this at a time when Kamal Ataturk rejected thegovernmentoftheOttomansandlaidthefoundationsofhisseculargovernment.At the same time inEgypt, the followers of the caliphate choseSultanFuad as the leader of the

Muslimsandplacedhimintheseatofpower.Thefactthattheseeventsoccurredconcurrentlyshowsthat ‘Abdal-Razzaqwas influencedby the secular thoughtsof theWest andwrote thesemattersbytakinginspirationfromthewritingsofsecularphilosophersandpoliticalscientists.‘Abdal-Razzaqclaimedtwothings:1.WhattheNobleProphet(ص)establishedinMedinawasnotagovernment.2.WhatwassetupinMedinawasnotreligious.Inorder toprove the firstpointheplacesemphasison the fact thatwhat theNobleProphet (ص)

createdinMedinadidnothaveanyofthequalitiesofagovernment.In order to prove the second point he says that the degree and stature of Prophethood spurns

politicsandgovernment.

Inordertoanswerthefirstpointwemustpayattentiontothefactthattheconsequenceofholding

that a specific form of government should be the standard by which we judge if something is agovernment or notwould be that none of the nations of the past have ever had any governments.Thereforeamoregeneraldefinitionofgovernmentmustbegivensothatitcanbetrueforvariousformsofgovernment.Suchadefinitioncanbeputinthefollowingway:Governmentisacollectionoforganizedpowersthathasasitsdutythemanagementoftheaffairsofsociety.Inthisdefinition,government is comprised of various governmental structures like the legislative, judicial, andexecutivebranchesofgovernment.According to thisdefinitionofgovernment then, thatwhich theNobleProphet(ص)createdinMedinawasagovernmentintherealsenseofthewordsincehecreatedanorganizedpowerstructurethathadasitsresponsibilitythemanagementoftheaffairsofsociety.From the timeof theProphetuntil now,manybookshavebeenwritten regarding themanagementsystemofhisgovernment.Now when we pay attention to the following points, the religious nature of the Prophet’s

governmentwillbecomeclear:1. The rules and regulations of Islam are such that without a government, they cannot be

implemented;forexamplerulingspertainingtotheexecutive,judicial,ormonetarysystemsofIslam.2.Wehaveproofstoshowthattheruleandrunningoftheaffairsofsocietyaretheprerogativeof

theNobleProphet(ص).3.IfProphethoodwerereallyatoddswithgovernmentthenwhywouldtheNobleProphet(ص)take

stepstowardsthecreationofagovernment?Whywouldhewastehistimeandenergyinthisregard?If it were asked that does this “misappropriation” of effort not show irresponsibility, it would beansweredthattheNobleProphet(ص)startedthisworkforthepropagationofreligionandinordertofulfilhisapostleship.Thisanswershowstheinterrelationshipofreligionandpoliticsfromonepointof view.Of course it does not answer thequestion as towhyhehimself took the establishment ofreligionintohisownhands,whilehecouldeasilyhaveplacedtheresponsibilityinthehandsofsomeotherreliablefriendlikeImam‘Alib.AbiTalib(ع).Inanycase,wecanreallyonlyunderstandandcriticizewhat‘Abdal-Razzaqwroteover70years

ago—something existing in its various forms in the Muslim world today—when we examinethe context and culture inwhich this thought took shape, viz. theWest. In order to understand thephilosophyandcultureoftheWest,wemusthavealook–thoughcursory–atthehistoryofChristianthoughtthatformstheculturalmatrixoftheWesternworld.Notes:[393]Biharal-Anwar,vol.6,pp.60-61دحلا كلذ اودعتی ال نأ اورمأ و دودحم دح ىلع اوعقو امل قلخلا نأ اهنم ةریثك للعل لیق مهتعاطب رمأ و رمألا يلوأ لعج ملف لاق نإف

مهیلع رظح امیف لوخدلا و يدعتلا نم مهعنمی انیمأ هیف مهیلع لعجی نأب الإ موقی وال كلذ تبثی نكی مل مهداسف نم هیف امل ( دودحلا كلت )ماكحألا و دودحلا مهیف میقی و داسفلا نم مهعنمی امیق مهیلع لعجف هریغ داسفل هتعفنم و هتذل كرتی ال دحأ ناكل كلذك كلذ نكی مل ول هنأل

يف زجی ملف ایندلا و نیدلا رمأ يف هنم مهل دب ال امل سیئر و میقب الإ اوشاع و اوقب للملا نم ةلم وال قرفلا نم ةقرف دجن ال انأ اهنم ومهتعمج مهل میقی و مهئیف هب نومسقی و مهودع هب نولتاقیف هب الإ مهل ماوق وال هنم مهل دب ال هنأ ملعی امم قلخلا كرتی نأ میكحلا ةمكح

و نیدلا بهذ و ةلملا تسردل اعدوتسم اظفاح انیمأ امیق امامإ مهل لعجی مل ول هنأ اهنم و مهمولظم نم مهملاظ عنمی و مهتعامج و

نیصوقنم قلخلا اندجو دق انأل نیملسملا ىلع كلذ اوهبش و نودحلملا هنم صقن و نوعدتبملا هیف دازل و ماكحألا و ةنسلا تریغىلع اودسفل ص لوسرلا هب ءاج امل اظفاح امیق مهل لعجی مل ولف مهئاحنأ تتشت و مهئاوهأ فالتخا و مهفالتخا عم نیلماك ریغ نیجاتحم

نیعمجأ قلخلا داسف كلذ يف ناك و نامیإلا و ماكحألا و ننسلا و عئارشلا تریغ و انیب ام وحن

49ChapterRelationshipbetweengovernanceofajuristandtheauthorityofajurist

Question:Whatistherelationshipbetweengovernanceofajurist(wilayatal-faqih)andauthority

injurisprudence(marja’iyat)?

BriefAnswer

Wilayatisapartofmarja’iyatinthecultureoftheShi’as.Thegreatmaraji’notonlyguidedpeople

withrespecttothedivineLaw,buttheyalsoledpeopleintheparticularproblemsofsociety—evenjudgingbetweenpeopleinparticularmattersanddomesticdisputes.Butifweseparatethetwomattersandassociatetheformerwithmarja’iyyatthenanumberofquestionsarise:1.Isitpermissibletoseparatemarja’iyyatandwilayat?2.Ifwesupposethatitispermissible,thenisitpossibletohavemultiplemara’jiandleaders?3.Ifitbepossibletoseparatethemarji’andtheleader,isitpossibletofollowotherthantheleader

inrulesrelatingtosocietyandtheindividual?Theanswerstotheaforementionedquestionsareasfollows:Thereasonthatthejurisprudentisan

authority inmatters of the law is because of his specialization in jurisprudence and his power toderive the rules ofAllah (awj) from their sources.While the reason that a leader iswhat he is, isbecauseasidefromtheabovementionedqualities,hehastheabilitytomanagesocietyaccordingtotheprinciples andvaluesof Islam. It isbecauseof this that it becomespossible for aperson tobechosen as a leader due not so much to his aptitude in jurisprudence as much as to his bettermanagementskills.Inlieuofthisreality,theseparationoftheofficesofthemarji’andtheleaderbecomesareasonable,

andinsomeinstances,anecessaryexpedient.In principle, leadership is confined to a single person, whereas themarja’iyyat is applicable to

numerous individuals. But the possibility for the reverse situation also holds; just as does thepossibilitythatthetwoofficesshouldbecombinedinasingleindividual.Sincefollowingtheordersof the leader is obligatory upon all people—including other jurisprudents—and it is forbidden todisobey his orders, hence it is not possible for people to follow other than the leader in mattersrelatedtothesocialorderandtherunningofsociety.Whatwassaidaboveregardingtheauthorityofthejurisprudentwasinreferencetotheindividual

orderandtomattersofapersonalnature;itisinthesemattersthatpeoplecanfollowotherthantheleader.

DetailedAnswer

TheNobleProphet(ص)ofIslamhadthreemandates:1.TopropagateAllah’s(awj)message;teachingthelawsofreligionandguidingthepeople;2.Tojudgebetweenpeoplewhentheydiffered;3.Toleadandmanagesociety.Allofthesequalitiesandfunctionsexistforthejurisprudentsinthetimeoftheoccultationofthe

Imam.Theytoohavethreefunctions:1.Actingasjudgesandresolvingdisputesthatarisebetweenpeople;2.GivingedictsinlawandexpoundingthegeneralrulesoftheDivinelawforthepeople.Thiscan

beconsideredatypeofguidanceofthepeople;3.Leadership.Wilayatisapartofmarja’iyatinthecultureoftheShi’as.Thegreatmaraji’notonlyguidedpeople

withrespecttothedivineLaw,buttheyalsoledpeopleintheparticularproblemsofsociety—evenjudgingbetweenpeopleinparticularmattersanddomesticdisputes.Butifweseparatethetwomattersandassociatetheformerwithmarja’iyyatthenanumberofquestionsarise:1. Is it permissible to separatemarja’iyyat andwilayat? In other words is it possible that one

individual is the one people refer to in the generalmatters of the lawwhile another person is theleaderoftheIslamicnation?2.Ifwesupposethat it ispermissible, thenis itpossible tohavemultiplemaraji’and leaders? Is

thereadifferencebetweentheminthisregard?3.Ifitbepossibletoseparatethemarji’andtheleader,isitpossibletofollowotherthantheleader

inrulesrelatingtosocietyandtheindividual?Beforeweanswertheaforementionedquestionsitisnecessaryforustogiveabriefexplanationof

the“edict”thattheleaderissues.When the jurisprudent refers to the religious sources in order to obtain the general rule of

Allah(awj) regardingacertainproblemanduses thespecial techniques thatexist forobtaining therulesoftheLaw,itiscalledgivinganedictor“fatwa”.WhentheleaderpaysattentiontothegeneralrulesofAllah(awj), thevarioussystemsinIslam,and theconditionsof the time,andaccording tothesedelineatesaperson’soraspecificgroup’sresponsibilitywithregardstoacertainmatter,thisiscalledgivinganorderora“hukm”.Indoingthis,henotonlypaysattentionto thegeneralrulesofIslamandtheloftyaspirationsofthereligion,butalsotothespecificconditionsthatexistinthattime.

Aslongasthoseconditionsexist,theorderissuedbyhimorhisrepresentativeisbinding.OfcoursefromthepointofviewoftheLaw,therulesofAllah(awj)andtheedictsofthejurisprudentwhohasall the necessary qualifications are also binding, just like the rulings of the leader, but with thisdifferencethatthejurisprudent’srulingsarebindingonhimandhisfollowersonly,whileeveryonemustfollowtheordersoftheleader.With this in mind we will now answer the first question, in other words the separation of

themarja’iyyatandtheleader.Accordingtothelogicofthe“leadershipofthejurisprudent”anditsproofs, the jurisprudent takes upon himself themanagement of society and in accordancewith thevaluesofIslam,hetakesontheresponsibilityofleadership.Butmarja’iyyatmeanssimplytoissueanedict and is a completely different matter. In order to understandmarja’iyyat it is necessary toexplaintaqlidfirst.InthePersianlanguage,taqlidmeanstofollowsomeonewithoutaproof.Taqlidintheparlanceof

jurisprudencemeans that someone follows a specialist in a specificmatter that is in linewith hisspecialty.Thefirstmeaningisconsideredbadintheeyesofallsanepeople,butthesecondistotallysoundandacceptedbythem.Themostimportantproofastothepermissibilityoftaqlidliesinthefactthatthepersonwhoisnotaspecialistinaparticularfieldmustrefertothespecialistofthatfield.AlloftheproofsthatarecontainedinthetraditionsandversesoftheQur`anregardingtaqlidpointtothisveryfact.Likeforexampletheversethatsays,“Wedidnotsend[anyapostles]beforeyouexceptasmentowhomWerevealed—askthePeople

oftheReminderifyoudonotknow.”[394]Withthisexplanationitbecomesclearthatthereasonthatthejurisprudentisanauthorityinmatters

of the law is because of his specialization in jurisprudence and his power to derive the rules ofAllah(awj)fromtheirsourceswhilethereasonthataleaderiswhatheis,isbecauseasidefromtheaforementionedqualities,hehastheabilitytomanagesocietyaccordingtotheprinciplesandvaluesofIslam.Itisbecauseofthisthatitbecomespossibleforapersontobechosenasaleaderduenotsomuch

tohisaptitudeinjurisprudenceasmuchastohisbettermanagementskills.Inlieuofthisreality,theseparationoftheofficesofthemarji’andtheleaderbecomesareasonable,

andinsomeinstances,necessaryexpedient.Withregardstothesecondquestion(i.e.whethertheleadershipandthemarja’iyyatisconfined to

onepersonorisopentomorethanoneperson)andassumingthataseparationofthetwoispossible,wemustrememberthatwhensomeonereferstothemarji’hedoessobecausethemarji’isaspecialistin the field of law and the onewho refers, is not. This being the case, it is possible that there benumerousspecialistsinsociety.Moreover,thisissomethingthatistobesoughtaftersothateveryonecanrefertothemwitheaseandobtaintheirrulings.But the leadership of society, because it is tied up with the order of society and because the

multiplicity of centres of decision making would cause a disturbance–since it is necessary foreveryone to follow the leader in his rulings–dictate that the leader be one. This is especially truebecauseaccording to Islam there isonlyonenationof Islam.Of course it ispossible that specific

conditionsdictatethatspecificareashavetheirownleaders,butalloftheseleadersshouldcooperatewithoneanother.Butitisnotnecessarythatvariousjurisprudentsissueoneedictinorderthatsocietynotbedisturbed.Rather,everyjurisprudentissueshisedictaccordingtohisjudgmentandthegeneralrulesofderivingthelawsfromtheirsources.In principle, leadership is confined to a single person, whereas themarja’iyyat is applicable to

numerousindividuals.Butthepossibilityforthereversesituationalsoholdstrue.As to the third question (i.e. the possibility of following someone other that the leader in all

matters)wemustnotlosesightofthefactthatwhentheleaderissuesanorderorarulinghelooksat all aspectsof the situation from theperspectiveof thevarious systemsand realmswithin Islam,andaftersuchanappraisalandduetohispositionitishisopinionwhichhasthefinalsay.Ifitwerepermissibleforpeopletofollowotherthantheleaderinallmatters,whiletheordersof

the leader remainbindingupon them, then incertaincases thiswould lead toa seriousproblem. Inotherwords,itispossiblethatinaspecificmatterofsocialordertheleadercouldissueanedictandsaythatifmyrulingwasotherthanthisIwouldhavesaidso,whileontheotherhandthemarji’ofthepeoplecouldissuearulingotherthanhis.Inthissituationhowcanweexpectthepeopletofollowtheedictoftheruler?It iswithregardstothisproblemthatitseemsnecessarythatpeopledonotfollowotherthanthe

leader in social and state matters, since to disobey his order is forbidden according to all thejurisprudents. Therefore what was said above regarding the authority of thejurisprudentandmarji’wasinreferencetotheindividualorderandtomattersofapersonalnature;itisinthesemattersthatpeoplecanfollowotherthantheleader.Notes:[394]Suratal-Nahl,(16),verse43:} نوملعت ال متنك نإ ركذلا لهأ اولأساف مهیلإ يحون الاجر الإ كلبق نم انلسرأ امو {

50ChapterLegalimitationofaJurist(mujtahid)

Question:Whatdotheterms“marja’iyyah”and“taqlid”mean?

BriefAnswer

Marja’iyyahisalegaltermthatmeans“theissuanceofalegalruling(fatwa).”Conceptually,itis

coupled with the term taqlid (legal imitation) which denotes “the referral of one who holds nospecialty in jurisprudence to a specialized jurist to seek his opinion in legalmatters.”Keeping inmind thatanon-specialistmustalwaysrefer toaspecialist in issues requiringexpertise,such legalimitationisindeedlogical.

DetailedAnswer

Marja’iyyahliterallymeans“tobeasourceofreference(ruju’).”InIslamicjurisprudentialjargon,

it is a legal term thatmeans “the issuanceof a legal ruling (fatwa),” since onewho issues a legalrulingservesasasourceofreferenceforlaypeopleinlegalmatters.Itiscoupledwiththetermtaqlid(legalimitation),insuchawaythatifonepersonisamarja’(onewhoissueslegalrulings),othersareconsideredmuqallidin (thosewho imitatehis legal rulings).For this reason, inorder toexplain thetermmarja’iyyah,wemustbeginbyexplainingthetermtaqlid.InIslamicjurisprudence,taqlidis“thereferralofonewhoholdsnospecialtyinjurisprudencetoa

specializedjuristtoseekhisopinioninlegalmatters.”Referringtoexpertsinsuchawayisalogicalcourseofaction.Infact,thestrongestargumentsupportingthelegalityoftaqlidistheconventionalwisdom that non-specialists must always refer to specialists in matters concerning their field ofspecialty.AnytextualevidencethatcanbecitedfromtheQur`an(suchastheversethatsays:“Asktheexpertsifyoudonotknow”[395])orfromtheahadithsimplyreinforcethislogicalprinciple.Aqualifiedjurisprudent(faqih)thereforeisconsideredamarji’becauseofhisexpertiseinderiving

legalrulingsfromthesourcesofIslamiclaw.

Notes:[395]Suratal-Nahl(16),Verse47:} میحر فوءرل مكبر نإف فوخت ىلع مهذخأی وأ {

51ChapterDifferencebetweenhukmandfatwa

Question:Whatdotheterms“Hukm”and“Fatwa”signify?Whatisthedifferencebetweenthe

two?

BriefAnswer

Afatwaisauniversallyapplicablereligiouslawconcerningaparticularissuethatisderivedfrom

the four sources of Islamic law (theQur`an, the sunnah, ijma’ (consensus), and‘aql (the intellect))usingthemethodologyofijtihad(juristicinterpretation).Ahukmon theotherhand, isa law issuedbyaqualifiedmujtahid (jurist)who is theheadofan

Islamic government. Such a leader, by keeping in mind the general principles of divine law, theIslamic systems[396], and prevailing conditions, issues a hukm (legal ruling) for all people, aspecificcontingency,oranindividual.From the divine perspective, obedience of both a fatwa and a hukm is obligatory. The only

differenceinthisregardisthatafatwaisonlylegallybindingonthemujtahidwhoissuesitandhismuqallid (one who imitates his rulings), while the hukm is binding on all groups or individualsenumeratedinthehukm.

DetailedAnswer

When amujtahidderives a legal ruling concerning a given issueby referring to the sources of

Islamiclaw(theQur`an,thesunnah,ijma’(consensus),and‘aql(theintellect))usingthemethodologyofijtihad(juristicinterpretation),therulingwhichheascertainsiscalledafatwa.Thus,afatwaisauniversallyapplicablereligiouslawconcerningaparticularissue.[397]However,when themujtahid takes into account thegeneral principlesofdivine law, the specific

systeminplaceinhiscountry,andprevailingconditions,andissuesalegalrulingforallpeople,aspecific contingency, or an individual, such a ruling is called a hukm. In thisway, a hukm,whiletakingintoaccountgeneralIslamicprinciples,values,andgoals,alsolookstothespecificconditionsofapeople.Therefore,sucharulingremainsinplaceaslongasthoseconditionsprevail.Fromthedivineperspective,obedienceofbothafatwaandahukmisobligatory.[398]Theonly

differenceinthisregardisthatafatwaisonlylegallybindingonthemujtahidwhoissuesitandhismuqallid (one who imitates his rulings), while the hukm is binding on all groups or individualsenumeratedinthehukm.Notes:[394] For every aspect of human life, Islam has put forth a set of universal institutions. Taken

together,theseinstitutions,inalltheiraspects,formastructureor“system,”whichworkstowardstheobjectives that are based on Islamic principles. Thus, the “Islamic economic system” is the set ofuniversalinstitutionsapplyingtotheaspectsofeconomics.[397]ImamKhumaynireferredtothesemethodsasthe“traditionaljurisprudence.” [398]Islamic laws are, thus, divided into two categories: “divine laws,” which refer to practicalreligiouslawsor“fatwa,”and“authoritativelaws,”whichpertaintotheordersor“hukm”issuedbytheleader.

52ChapterReligiousPluralismanddifferentInterpretationsofReligion

Question: Please explain what religious pluralism is and the difference between it and the

interpretationsofreligion.

BriefAnswer

1. Pluralism ismultiplicity. It has differentmeanings in the philosophy of religion, ethics, law,

politicalscience,etc.Thecommonfactorthat is trueforallof theseis toacknowledgemultiplicityand plurality as opposed to unity or exclusivism. Religious pluralism means that felicity is notexclusivelyreservedforaparticularreligionorreligioussect.2.Pluralismcanconceivablybeappliedbetweenvariousreligionsorbetweendifferentsectsofone

religion.3.FromthepointofviewofIslam,religiouspluralismisincorrectbecausewehaveclearproofs

thatIslamisthetruereligionandthattheotherreligionscannotbeonparwithit.Also,thefactthatthe Noble Qur`an has not been tampered with and that Islam is the final and conclusive religioneffectivelyamountstotheabrogationofthereligionspredatingIslam.4. The various interpretations of religion or “religious hermeneutics” is another branch of

religious research.The followers of this school believe in the validity and effectiveness of all thepresuppositionsofeveryinterpreterofreligionwhenheattemptstounderstandasacredtext.Inthevariousmodern interpretationsof religion there arenumerousperspectives, themost important ofwhich are held byFriedrichSchleiermacher,WilhelmDilthey,MartinHeidegger, andHans-GeorgGadamer.5.Eventhoughthediscussionofreligioushermeneuticsisamoderndiscussioninthephilosophy

of religion and was taken from the West, the fact remains that in depth discussions on theinterpretationofsacredtextshasalonghistoryintheIslamicsciences,especiallyinthefieldofUsul.6.Intheaforementionedschoolsandareasofresearch,notenoughimportancehasbeenplacedon

theprinciplesbywhichwecantruthfullyjudgethevalidityofthedifferentinterpretationsofreligion.Inreality,thisleadstoaformofrelativisminunderstanding.7. Religious hermeneutics and religious pluralism are properly two separate categories, but

hermeneuticscanbeseentobeoneoftheinstancesofreligiouspluralismandhencethebridgewhichlinksthetwotopics.Inotherwords,wecanexplainthemultiplicityofreligionsbecauseitispossiblethatwecanunderstandonethinginmanydifferentways8.Theobjectionthatcanbeleviedagainstthisviewisthatonecannotjudgeeveryinterpretationto

becorrect.Itcannotbedeniedthattheunderstandingofhumanbeingsfollowstherulesofspeechandconversation.Whileattempting tounderstanda text thereareprinciples thatare tobeusedsuchas:payingattentiontothemeaningofthespeakerorwriter,thesystemofwordsheisusing,thelanguagethat he speaks, his attitudewhile speaking, his seriousness or his joviality, and the fact that he hasdefinitelyintendedcertainmeaningsfromhistext.

DetailedAnswer

Pluralism is multiplicity. It has different meanings in the philosophy of religion, ethics, law,

political science, etc. The common factor that holds true for all of these is to acknowledgemultiplicityorpluralityincontrasttounityorexclusivism.Religiouspluralismmeansthatfelicityisnot exclusively reserved for a particular religion or religious sect. Truth and felicity not beinglimitedtoaspecificreligioninitsturnmeansthatallreligionshaveacertainamountoftruthtothem.Asaresult,followingthelawsofanyofthemcanbeameansformantoreachfelicityandtogainsalvation.TheAcceptance of this viewpointmeans that the battle of truth and falsehood that existsbetween religions ceases to exist.Theenmity andwar thatwe findbetween religionsgivesway topeaceandsolidarity.

AbriefhistoryofreligiouspluralismReligiousPluralismwasfirstbornintheChristianworldandinthelasttenyearswaspresentedand

propagatedbyJohnHick(1992).Religiouspluralismcanbeconsideredbetweenvariousreligionsinthesensethatweconsiderthem

all to be true, or at least to all contain some element of truth. Or within any particular religion,various sects canbe considered tobevalid.For example, theShi’ite andSunni sects are two sectswithinthefoldofIslam—eachclaimingtobethepureIslam.Butfromthepointofviewofreligiouspluralism,bothof thesegroupscanbevalid,or itcanbesaid thatbothsectscontainsome truth tothem. In other words religious pluralism can be divided into inter-religious and intra-religiouspluralism.Theintellectualfoundationsofreligiouspluralismcanbedelineatedasfollows:1. The differentiation between the kernel and the shell of religion—giving prominence to the

kernel of religion, to the detriment of the shell. In this regards, the teachings, especially themannerismsandtheexotericrituals,areusuallyconsideredtobetheshellofreligion.2. This interpretation lays great emphasis on “revelatory” and religious experiences and, in

principle,sumsupreligionasreligiousexperience.Religiousexperienceisnaturallyalwaysdifferentwhenitisbeingformallyrelatedorinterpreted.Thisisbecauseonthelevelofforms,variousfactorssuchascultureand intellectualperspectivescomeintoplay. In theend, themultiplicityof religionsbecomesareflectionofsomecommontypeofreligiousexperienceasitisseenthroughthemirrorofvariouscultures.3. This interpretation is a humanistic one. It holds that religions should stick to down to earth

realitiesthatarecommoninsteadoflayingstressonmattersofsublimedoctrine;theyshouldkeepthelatterforthemselves.4.Allreligionshaveonemessageandwithalittleanalysis,thedifferencesbetweenthemdisappear.

In reality, the differences between religions arise from the differences of interpretations andlanguages,andarenotreal.

5. This phenomenon is based on the difference between the “truth in itself” and the “truth as it

appearstous.”Inreality,thereisanobjectivetruth,butwedonothaveaperfectunderstandingofit.Yet the “truth as it appears to us” is a manifestation of this objective reality. The coming intocontactofthis[non-delimited]divinerealitywith[limited]manhasmeantthatithastakenondifferentforms depending upon the differing conditions of man through the ages and in various cultures.Aside from this,Allah (awj)has, inorder to create an effective relationship,madehismessage toconformtotheinnerworkingsofeverycultureandera.Itshouldnotbeforgottenthatmanyseriousobjectionscouldbeleviedagainsttheaforementionedview,eventhoughsomeofthem(likethefirst)canbeinterpretedinsuchawayastomakeitcorrect.Foramoreindepthandfullerexplanationoftheabove,wesuggestreferringtotherelevantbooks.6.Thisexplanationisahermeneuticalone.Itisbasedonthebeliefthatthepresuppositionsofevery

interpreter have a pivotal effect on his attempts to understand a sacred text. According to thisviewpoint, the writer and the speaker arejust like the interpreter–after the writer finishes thecompositionofa texthegivesuphisstatusaswriter.Thisviewsays that the text in itselfdoesnothave any meaning; rather it is the interpreter that gives meaning to the text by means of hispresuppositions and his knowledge. To put it differently, the meaning that resides in any textis much like wax from which the mind of the interpreter forms differentshapes according tohispredispositionandmentalacumen.So,thetextsarenotpregnantwithmeanings,rathertheyare,sotospeak,hungryformeaning.Itistheinterpretersandthelistenersthatgivemeaningtotexts.Thesixthviewpointisthecommondenominatorbetweenreligiouspluralismandthehermeneutics

ofreligioustexts.Ithassomevalidobjectionsthatwewillnowreferto.The system of man’s understanding follows the laws of discourse and conversation. All sane

people of theworld follow those principleswhen conversingwith one another.The following areprinciplesof conversation: paying attention to themeaningof the speaker orwriter, the systemofwordsheisusing,thelanguagethatheisspeaking,hisattitudewhilespeaking,hisseriousnessorhisjoviality, and the fact that he has definitely intended certain meanings from his text. They are allprinciples that rational people use when speaking. Even people who hold to the “interpretation”hypothesisoutlinedabovecannotdenyusingtheseprinciplesthemselves.Ofcoursewhenatextgivesnews of something, one must, according to the clues and the meanings of the words, strive tounderstand it.Also, because religious texts have abrogated laws, general andparticular statements,unconditionalandconditionalsentences,etc.wemustcarefullyexaminethebeginningsandtheendsof each and every text before coming to a conclusion. Therefore, in attempting to understand atext,certainpresuppositionsexist,likeknowingthelanguageofthespeakerandthecontext,buttherearealsosomepresuppositionsthatpreventthelistenerfromunderstandingitandonemuststayawayfromthoseifonewantstounderstandthetext.

AreviewofreligiouspluralismAside fromall theobjections thatcanbe raisedagainst religiouspluralism,onemustnot forget

thataccordingtousMuslimstherearevarioussoundproofsforthevalidityandtruthfulnessofIslam.Withtheseproofsonecannotclaimthatallreligionsareequal.Someoftheseproofsareasfollows:thereasonablenatureoftheteachingsofIslam,thefactthatIslamictextsarebackedupbyreferences,the un-tampered nature of the Noble Book ofMuslims, the miraculous nature of the Qur`an, the

comprehensivenessofthelawsandtheirpositiveandpracticalnature.Aside from theseproofs apoint thatmustnotbe lost sightof is the fact that Islamconclusively

followsallpreviousreligions.Thisistantamounttotheabrogationoftheprecedingreligions.

ThevariousinterpretationsofreligionThevariousinterpretationsofreligionor“religioushermeneutics”isanotherbranchofreligious

research. The followers of this school believe in the validity and effectiveness of all thepresuppositionsofeveryinterpreterofreligionwhenheattemptstounderstandasacredtext.Inthevariousmodern interpretationsof religion there arenumerousperspectives, themost important ofwhichwillbebrieflyoutlinedbelow:1.TheviewofFriedrichSchleiermacher:Hermeneuticsisamethodforinterpretingreligioustexts

andhelpsavoidingmisunderstandingsthatmayarisefromthetimeseparatingtheinterpreterandthetextitself.2.TheviewofWilhelmDilthey:Hermeneuticsisatheoryusedinthehumansciencesincontrastto

thenaturalsciences.Hebelievesthathistoryinterferesintheinterpretationofaninterpreter.3. The view of Martin Heidegger: Hermeneutics makes clear the essence and nature of

understandingand its conditions.Hechangedhermeneutics fromamethod to aphilosophy (or theknowledge of being). Based on a theory relating to existence, he took hermeneutics to be theexpositionofthequiddityandessenceofunderstandinganditsconditions.4.TheviewofHans-GeorgGadamer:Hermeneutics is the [studyof the] confluenceofdifferent

levels and perspectives. He presented the ontology of Heidegger as an epistemology and therebyestablished an “ontologyof understanding.”The hermeneutics ofGadamer is for themost part anexpositionoftheprocessoftherealizationofunderstandingandhasnoconcernwiththecorrectnessorincorrectnessofunderstanding.Accordingtohim,themindoftheinterpreterisfilledwithbeliefsandinformationthatdefinehis

perspective. This perspective always moves along with the interpreter and changes or reaches anequilibriumashecontinuestorefertotheworldandthethingsinit.Theactofinterpretationistheconfluence of various perspectives and horizons of knowledge within the interpreter; it is theconnectionofthese“horizons”andperspectiveswithoneanother.Thejobofhermeneuticsistounitetheseperspectives andhorizons and to create adialoguebetween the interpreter and the text.Whatcauses differences between various interpretations is the emphasis that is put upon certainpresuppositionsandhorizonsofthoughtoverothers.AccordingtoGadamer,thereisnooneabsoluteviewpoint that could comprehend and embrace all possible perspectives. Rather every act ofinterpretationisaspecificperspectiveinitself.Thereforeanunbiasedandobjectiveinterpretationisnotpossibleandanall-inclusive,definitiveinterpretationjustdoesnotexist.Inreality,accordingtoGadamer, it is not important todiscover the “real” intentionsof thewriter, because in the end,wecannotknowthetexttobeatruerepresentationofthemindofthewriter.

AreviewofGadamer

Wewillnowbrieflyallude tosomeobjections thatcanbe raisedagainstGadamer, seeingashisviewshavehadmoreofaneffect andhavebeenused in theological andphilosophicaldiscussionsquiteofteninrecentyears,andarethereforemoreimportant.1.Whyshouldwenotpayattentiontotheintentofthewriter?Shouldnottheinterpreterstriveto

differentiatebetweenthepredispositionsofhisownunderstandingandthatofthewriter?2. Gadamer ’s perspective leads to a sort of relativism, blurring or removing the distinction

betweencorrectandincorrectunderstanding.ThisisakindofrelativismthatresemblesthatofKant.3.WecanquestiontheuniversalityofGadamer ’sviewandwecangoontoholdthatitispossible

toavoidtheeffectsofcertainpresuppositionsandprejudgments.4.Ifeveryunderstandingneedscertainpresuppositions,thenintheirturnthosepresuppositionsare

not exceptions to this rule; and this leads logically to an infinite or circular regress ofpresuppositions.

SomepointsworthmentioningregardingthedifferentinterpretationsofreligionUntil nowwe have explained hermeneutics and the different interpretations of religion, andwe

havealsotoucheduponthedifferentviewsregardingit.WehaveespeciallycoveredtheviewpointsofGadamer,mainlyduetothefactthattheyhadafar-reachingeffectonhiscontemporaries.Inordertocompletethediscussionwewillremindourreadersofcertainimportantpoints:First, although the subject of different interpretations of religion has largely been taken from

modernphilosophicalhermeneutics, it shouldbenoted that thediscussionon the interpretationandunderstandingofreligionhasalonghistoryintheIslamicsciences.Thisisespeciallythecaseinthefields of usul, Qur`anic commentary, and theoretical mysticism. Hence, the different kinds ofintellectual, textual, symbolic, and mystical commentaries of the Qur`an, the commentary of theQur`anbytheQur`an,thecommentarybyone’sownopinion,semantics,andthemethodofobtainingthe apparentmeaning of thewords of a text, all serve to show the presence of this perspective intraditionalIslamicscholarship.Secondly,sincethereligioustextsplayedanimportantpartinshapingthecultureofMuslimsand

in the formation of the different Islamic sciences, it is possible to say that investigations into themethodofinterpretingreligioustextsplayapivotalroleintheologicaldiscussions.Itislargelyduetothis that theargumentssurroundingthedifferent interpretationsofreligionhaveprovokedmuchdebateinthisarea.MostoftheviewsthathavebeenputforwardbyArabandnon-Arabintellectualsinrecent years have been for themost part borrowed from the hermeneutic philosophy ofGadamer.These intellectuals have tried to use the hermeneutic philosophy and methodology in theinterpretationoftheNobleQur`anandthetraditions,andintryingtounderstandreligioningeneral.Someoftheirviewsinthisregardcanbesummedupasfollows:1.Religionandthereligioustextsarequietanddonotspeaktous.2.Thepresuppositionsofinterpretershaveaneffectintheirinterpretationsofthetexts.

3.Nointerpretercangrasptheessenceofanyreligion.4.Thereisnoonepureperspective.Ratherwealluseinterpretationsthataremixturesoftruthand

falsehood.Thethirdpointisthis:Intheviewofmanyofthethinkersmentionedabove,noimportanceshould

be given to principles bywhichwe can judge the various interpretations of religion.No effort isexertedtowardsseparatingtheincorrectreadingsfromthecorrectones.Inotherwords,accordingtothisstance,all thedifferentunderstandingsareequal.Onthecontraryandinlinewiththereligiousprinciplesandviewpointsthatarestillprevalentinthetraditionalworld,anyinterpretermuststrivetoseparatethepredispositionsofhisthoughtfromthatoftheauthorofthetext.Hemuststrivetocorrecthis line of thought and achieve a concordance with the intentions of the writer by using certainprinciples.Ifhedoesnotdothis,hisviewswillleadnotonlytotherelativityoftheunderstandingofreligionbutalsototherelativityofthemethodologyofunderstanding.AccordingtotheviewsofIslamicscholars,thedifferentunderstandingsofreligiousstatementsare

anunavoidablephenomenabutthisdifferenceofunderstandingisamatterthatisregulatedbycertainprinciplesandlaws,manyofwhichhavebeenclearlyenunciatedbythereligioustraditionitself.The fourthand finalpoint:According towhatwehave just said, the thoughtof the followersof

religious hermeneutic philosophy and the different interpretations of religion revolves around theinterpreterandseeshimtobecentral.Whileontheotherhand,theviewofIslamicscholarsrevolvesaroundtheauthorandtheyattempttofindhisoriginalintentions(inthecaseofreligion,theauthoriseitherAllah or onewhomHe sends). In this approach, the interpreter looks through the text—theQur`an or the traditions—to the intentions of the author, allowing it to be called a “text centred”approach.Itaimsatrevealingtheintentionsoftheauthororspeakerascorrectlyaspossibleandusesallthemeansthatcanpossiblyassisthiminthisregard.

53ChapterAppendixI-OtherPublicationsbytheIslamicEducationBoard

1.IslamicLaws-EnglishVersionofTawdhiulMasa`ilbyAyatullahal-’Uzmaal-Hajjas-Sayyid‘Ali

al-Husaynias-Sistani;translatedbythelateMullaAsgharaliM.M.Jaffer2.ARestatementoftheHistoryofIslamandMuslimsbythelateSayyidAliAsgharRazwy3.al-Amali -Dictationsof Shaykhal-Mufid byShaykhMuhammad ibneMuhammad al-Nu’man;

translatedbythelateMullaAsgharaliM.M.Jaffer4.NahjulBalaghaRevisitedbythelateMullaAsgharaliM.M.Jaffer5. The Role of Ahlul Bayt in the Preservation of Islam by ‘Allamah Sayyid Murtada ‘Askari;

translatedbythelateMullaAsgharaliM.M.Jaffer6.FiqhandFuqahabythelateMullaAsgharaliM.M.Jaffer7.PearlsofWisdombythelateMullaAsgharaliM.M.Jaffer8.TheCollectionandPreservationofQur`anbyAyatullahal-’Uzmaal-Hajjas-SayyidAbulQasim

al-Khu`i;translatedbythelateMullaAsgharaliM.M.Jaffer9.AnecdotesforReflection-PartIbySayyidAliSadaaqat;translatedbyShahnawazMahdavi10. The Islamic Moral System: Commentary of Surah Hujurat by Ayatullah Ja’far Subhani;

translated by Saleem Bhimji Published in co-operation with the Islamic Humanitarian Service[www.al-haqq.com]11. Tafsir of the Noble Qur`an: Suratul Jinn by Ayatullah al-’Uzma al-Hajj ash-Shaykh Nasir

Makarim Shirazi; translated by Saleem Bhimji Published in co-operation with the IslamicHumanitarianService[www.al-haqq.com]12.40Hadith:MonthofRamadanbyShaykhMirmanafi;translatedbyShahnawazMahdavi13.40Hadith:TablighbyShaykhMirmanafi;translatedbyShahnawazMahdavi14.40Hadith:‘AzadaribyShaykhRayShahri;translatedbyShahnawazMahdavi15.40Hadith:Qur`anbySayyidMajidAdili;translatedbyArifaHuddaandSaleemBhimji

16. Islam and Religious Pluralism by Ayatullah Murtadha Mutahhari; translated by Sayyid

SulaymanAliHasanPublishedinco-operationwiththeIslamicPublishingHouse[www.iph.ca]17.Guiding the Youth of the New Generation by Ayatullah Murtadha Mutahhari; translated by

SaleemBhimji18.40Hadith:Prophet‘Isa;translatedbyShahnawazMahdavi19.AnecdotesforReflection-PartIIbySayyidAliSadaaqat;translatedbyShahnawazMahdavi20.JesusonEthics-compiledbytheIslamicEducationBoardoftheWorldFederation;translated

byDr.MuhammadLegenhausen21.ManifestationsoftheAllMercifulbyAbuMuhammadZainulAbideen22.AShortTreatiseontheDivineInvitationbyMuhammadKhalfan23.EssenceofWorship:Salat[40Hadith]byShaykhRayShahri;translatedbyShahnawazMahdavi24.LoftyStatusofParents[40Hadith]byShaykhRayShahri;translatedbyShahnawazMahdavi25.TheSpiritualJourney–Hajj[40Hadith]byMahmudMahdipur;translatedbySaleemBhimji26.CompletionofIslam–Ghadeer[40Hadith]byMahmudSharifi;translatedbySaleemBhimji27.180Questions–Volume1byAyatullahal-’Uzmaal-Hajjash-ShaykhNasirMakarimShirazi;

translatedbyShahnawazMahdavi28.AnecdotesforReflection-PartIIIbySayyidAliSadaaqat;translatedbyShahnawazMahdavi29. Jesus on Ethics [Second Edition] - compiled by the Islamic Education Board of theWorld

Federation;translatedbyDr.MuhammadLegenhausen30.IslamandReligiousPluralism[SecondEdition]byAyatullahMurtadhaMutahhari;translatedby

SayyidSulaymanAliHasan31. Introduction to theScienceofTafsirof theQur`an byAyatullah Ja’farSubhani; translatedby

SaleemBhimji32.FaithandReasonbyThePorchofWisdomResearchInstitute;translatedbyaGroupofMuslim

Scholars33.180Questions–Volume2byAyatullahal-’Uzmaal-Hajjash-ShaykhNasirMakarimShirazi;

translatedbyShahnawazMahdavi34.TheSaviorofHumanity: Imamal-Mahdi in theEyesof theAhlulBayt[40Hadith] byAbdul

RahimMugahi;translatedbySaleemBhimji35.FromMarriagetoParenthood:TheHeavenlyPath;compiledbyAbbasandShaheenMerali

54ChapterAppendixII-HowtoOrder/ContactInformation

Formore informationor to order theseor anyother titles, please seeourwebsite at ieb.world-

federation.orgorcontactthedistributornearesttoyou:

Europe:

TheIslamicEducationBoardoftheWorldFederationofKSIMCDaralTableegh

JacketsLane,HarefieldMiddlesex,UB96PZTel:441923823606Fax:441923823132

www.world-federation.org/iebieb.world-federation.org∙ieb@world-federation.org

Canada:

IslamicHumanitarianService81HollingerCrescentKitchener,OntarioCanada,N2K2Y8Tel:5195767111Fax:5195768378

ihs786@muslimyouth.ca∙www.al-haqq.com

UnitedStatesofAmerica:

DarulTablighNorthAmerica

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Westbury,NY

USA,11590

Tel:5163342479

Fax:5163342624

www.darultabligh.org∙info@darultabligh.org

AfricaandtheMiddleEast:

TablighSubCommitttee

K.S.I.Jama`at–DaresSalaamP.O.Box233

DaresSalaam,TanzaniaTel:255222115119Fax:255222113107

tabligh@raha.com∙www.dartabligh.org

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