Safinah

An International Quarterly Journal of Islamic Studies

Vol. 4, No. 13, January-March 2011

Published by: Naba Cultural Organization

Managing Director: Muhammad H. Shahri

Editor- in- Chief: Hamid Farnagh

Editorial Board (alphabetical order):

Seyed Muhammad Azizuddin Husain Hamedani

- Prof. of Jamia Millia Islamia, New Delhi India

Husain BeikBaghban

- Prof. of Strasbourg University France

Ahmad Mahdavi Damghani

- Prof. of Harvard University, Mass. U. S. A.

Farideh Mahdavi Damghani

- Researcher in Medieval literature Studies Iran

Muhammad Ja’far Mo'in Far

- Prof. of University of Paris France

Mansoor Pahlavan

- Prof. of Tehran University Iran

Mahmoud Sadri

-Prof. of Texas Woman’s University U. S. A.

Hasan Taromi

- Associate Prof. of Islam's World Encyclopedia Iran

Consultation Board: Abdul Hossein Taleie,

Mahdi Aghareb Parast, Ali Reza Ghavidel,

Muhammad Aghareb Parast

Co-operators with this issue:

Hamid Shahedi, Jalil

Dorrani, Husain Eshghi,

Hasan Karami,

Abbas Sokout,

Ali Reza Karimi, ,

Mina Oskouei

Tayebeh Ahmadikhani

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9. Using parts or complete articles of Safinah by citing the source is allowed.

TABLE OF CONTENTS

EDITORIAL 4

ANSWERS TO 2 QUESTIONS REGARDING IMAM MAHDI-Reza Hemyari 6

IMPORTANCE OF KEEPING A PROMISE-Ali Akbar Alikhani-Tayebe Ahmadi Khani

10

A LETTER FROM HIM-Based On Quranic Verses 13

BECOMING FAMILIAR WITH THE CIRCUMSTANCES OF THE REVELATION

OF THE QURAN- Majid Maaref/Ali Mansouri 16

THE CUSTOM OF SLEEPING-Shahabeddin Zolfaghari 22

THE “THAQALAYN” TRADITION-Alireza Karimi 26

THE NATURE OF MODESTY-Abbas Pasandideh/Hasan Karimi 32

IN THOSE PALACES-Mehdi Hejvani/Alaeddin Pasargadi 36

THE ANALYSIS OF CAUSES AND EFFECTS OF DISAPPOINTMENT AND ITS

OUTCOMES ACCORDING TO QURAN-Sara Saki 45

HAJJ-Zahra Sabouhi 61

FAZIL IBN SHAZAN(PART 2)-Abdol Husain Talei 66

GOOD -RELATION TO SPOUSE- Tahereh Moghadasi/Mina Oskouei 73

BOOK INTRODUCTION-Al-Nas Wel-Ijtehad 81

QUESTIONS AND ANSWERS-Muhammad Baqiri Mosavi Hamedani 88

WORLD ISLAMIC NETWORK-Husain Eshghi 91

Editorial An invitation to the religions‟ dialogue, on the occasion of the

anniversary of the birth date of the holy Prophet (p.b.u.h & h.f)

“Say, O followers of the book !Come to an equitable word

between you and us; that we all shall not serve any but God, and do not

associate anything with him, and that some of us shall not take others

as God, beside the Almighty God." (The holy Quran; 3:64)

We are living in a global society in which technology permits a

greater mobility than before. At the same time, we witness huge

migrations due to wars, poverty, and persecution in parts of the world;

many people refer to religions as their last resort. To acknowledge the

similarities of the great divine religions, although a theological subject,

has become a challenging social issue for humanity.

Disagreements and conflicts over social issues, including religious

belief, have been source of disputes, terrors and, wars in different regions.

Some intellectuals have stated that no peace will appear among people,

without peace the world main religions.

In our dialogue observation, we see religions are similar in many

ways, and can be easily united. Yet there are differences in sub-parts and

traditions that many divide the religions. In spite of religions absolutism,

intolerance, and displacements under inquisitions, there have been many

Editorial . 5

religious leaders and official, who support peace, mutual understanding,

and tolerance.

It seems that the people of religion have become of the plurality of

faiths, and that there is an urgent necessity for an interfaith dialogue.

We believe that there are some essential similarities among the world

divine (Abrahamic) religions that may work as a framework for their

unity:

The fundamental common factor, Who is the creator of all creatures

and mankind, and is called as "God". He is the great, exalted, and

unknowable eternal being.

The next common point is that “the holy reality” reveals itself, and

talks to mankind, in order to show him the path of perfection, through

infallible people, who are divine messengers and prophets (p.b.u.t).

The important common point among the divine religions, which can

serve as a basic, among the whole mankind, is to accept the judgments of

the man‟s pure reason, intellect, or nature. This includes a wide range of

universally respected morality, practice, and good and nice service to

others, being thankful toward those who have served you; to respect one‟s

promise, and “do to people, whatever you like people do to you”, are some

of the approved judges of the common pure reason.

Another common point among the divine religions is the belief that

man‟s life is not confined to this earthly life. Man looks for an ultimate

goal in his life, and that God will judge and reward the acts and thoughts

of his creatures in the last day.

We think the above similarities provide a basis for the unity of

religions. So we invite and appreciate all studies of religions in the light of

the religions‟ unity paradigm.

HAMID FARNAGH

Answers to Two Questions Regarding Imam Mahdi (p.b.u.h.)

REZA HEMYARI

Abstract: There are two important questions about Imam

Mahdi (may Allah hasten his reappearance). One of them is about

the benefits of Imam, when he is disappeared and the other about

his very long life, in addition to the possibility of it, according to

historical similarities.

Answers to Two Questions . 7

1-The Hidden Sun An old question about the disappearance of Imam Mahdi which dates

back to the time of the Prophet (p.b.u.h.) is: how can people benefit from

their Imam during the time of his Disappearance?

When the Quranic verse, known as Olul-Amr (people of authority)

(Quran 4:59) was revealed to the Prophet, Jabir-ibn-Abdullah Ansari, a

very famous companion of the Prophet, asked him, “Oh Prophet of God,

we know God and the Prophet, but who are the Olul-Amr that God orders

us in this Quranic verse to follow, just as we follow Him?

The Prophet said: "O‟ Jabir, they are my successors. After me, they

are the leaders of the Muslims: the first one is Ali-ibn-Abi Talib; then

Hassan; then Hussein; then Ali-ibn-Hussein (Imam Sajjad); then

Muhammad-ibn-Ali, who is known as Baqir in the Torah (book of Laws of

the Jews), and you will meet him. O' Jabir, when you encounter him, give

him my salam (peace). Then Jafar-ibn-Muhammad; then Musa-ibn-Jafar;

then Ali-ibn-Musa; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad;

then Hassan-ibn-Ali; then one who has the same name and the same

epithet as me (Imam Mahdi), who is the Hojjat (leader) of God on His

earth, and the Baqiat-ullah (reminder of God) in the midst of His

followers, and who is the son of Hassan-ibn-Ali (Imam Hassan Askari). It

is through his hands that God Almighty will conquer the world. He is the

one who will disappear from his followers and his companions. Nobody

will stand firm in his belief of his Imamate, except those whose faith are

affirmed by God."

Jabir then asked the holy Prophet, “Do his followers benefit from his

existence?” The Prophet replied, "Yes, by the God who has appointed me

to the prophethood, for sure they (the followers) will benefit from him,

and will benefit from the light of his vilayah (authority) during the time of

his Disappearance, just as people benefit from the sun when the clouds

cover it."

8. Safinah, No. 13

Imam Mahdi, in one of his letters, states, "And how [the people]

benefit from me during my Disappearance: It is comparable to the sun

when the clouds conceal it from sight."

An Imam, who is disappeared, is comparable to the sun that is hidden

behind a cloud. When the clouds hide the sun, they are unable to turn day

to night. The sun still gives light and heat, and the order of nature remains

intact and in place. Even if the disappearance of sun is lengthy, the

reappearance of the sun is to happen. Sometimes the sun may show its

face from among the clouds, and its rays will warm portions of the earth.

2. A Very Long Life Considering the date of birth of Imam Mahdi (a.t.f.sh), he has lived for

more than 1168 years, and based on different reports of people who have

had the honor of seeing him, he is completely healthy, young, and

cheerful.

It is obvious that if one tries to consider his long life with an ordinary

approach, such a consideration would be impossible. Yet if one looks at it

and sees it as a miracle and the power of God, there is no doubt in its

possibility. However if we take a look at this issue, we see that long life is

not a mysterious nor a complicated topic as it seems. The holy Quran

speaks of the very long life of Prophet Noah, which included more than

950 years of preaching.

“we send Noah to his folk. He remained among them for a

thousand years less fifty twelve months. The floods seized them while

they were doing wrong “(The Holy Quran; 29:14)

The aforesaid verse gives the period between the beginning of his

prophetic mission until the beginning of the storm as 950 years. It is clear

that Noah lived before the beginning of his mission and after the storm.

According to the narrations he lived about two thousand years. The length

of Noah‟s life is a tradition which has been repeated in Imam Mahdi

(p.b.u.h.). Imam Sajjad has said, "Al-Qaim (Imam Mahdi) shares a specific

Answers to Two Questions . 9

characteristic with Noah, which is the length of his lifetime." [Ayatollah

Safi, Montakhab al-Asar, P. 275]

The contemporary Torah confirms the length of Noah‟s life (with the

only discrepancy that it recalls his entire life to be nine hundred and fifty

years long). It also shows the lengthy lives of many of his forefathers:

Adam (p.b.u.h.) 930 years

Shaith 912 years

Anoush 905 years

Ghaynan 910 years

Mahlaleil 895 years

In the history of mankind, there have been so many people with long

lives that authors have compiled their biographies into books, such as “Al-

Moamaroon” by Abu Haatam Sajestani (D. 250 A. H. ).

From a biological viewpoint, long-lasting life is neither strange nor

impossible. Rather major researches have tried to find the ways to longer

lifespan. By applying the Prophetic traditions and by adhering to the

health guidelines concealed among them, such as: consuming clean food;

fasting, being sociable; prohibition of unlawful acts; and activity extend

the normal human lifespan. In Imam Mahdi‟s case, in addition to all the

physical and spiritual acts, there is also a certain strong power of God

which preserves his respected health and youth.

Abu Salt Heravi said, "I asked Imam Reza (p.b.u.h), 'When will Qaim,

[who is] from you Ahlul-Bayt, reappear and what are his characteristics?'

He replied, "His characteristics are that he has lived a very long life, yet he

looks young, so that when someone sees him, he would think that he is

forty or even younger. Furthermore, he does not look old by the passage of

years, until one day, he would die."

Importance of Keeping a Promise ALI AKBAR ALIKHANI/TAYEBE AHMADI KHANI

Abstract: Fidelity is an important moral factor in society

that depends on trustworthiness and faithfulness. It becomes more

important about governors, who are responsible for people’s life.

This article is about the difference between two governors in

fidelity.

Importance of Keeping a Promise . 11

It is hard for human being - when he is powerful or he has to manage

a society and work in special situations - to be faithful about a treaty made

with others put him in a hard situation. Sometimes if a man - and probably

a governor - signs a treaty, then they realize that their power is in danger

or they think that it may be damaged by that treaty, they will cancel it -

particularly a treaty with an enemy! One of the important differences

between Imam Ali (p.b.u.h) and Moawiyah is that the latter one was a man

of deception. His aim was to keep power and throne, so he needed to

commit deception and other immoral works. But Imam Ali (p.b.u.h) had

special respect for his treaties, and preserved them under any

circumstances. He did not cheated people, nor neglected his treaty, even at

the cost of his power and government.

Imam Ali (p.b.u.h) believes that if a governor enters a treaty with his

enemy, he should be faithful to his treaty. Even he put himself as a shield

on his promise, until he got injured, but his treaty doesn't get injured. So in

no case, betrayal nor deception in the treaty with an enemy is correct. The

exalted God, due to His Grace and Mercy to people, asks people to keep

the very promise He made with them. The Almighty God puts treaty as a

stable shelter. So that people may find stability, security and peace there.

So we cannot betray a treaty. Imam Ali (p.b.u.h) recommended the Egypt

governor: “before a treaty, be careful about all parts of it unless you‟ll be

regretful. But after making a promise, no matter what the problems would

be, you have to tolerate it. You have no right to break your promise; It is

better for you to wait to resolve it rather breach that promise, or resort to

tricks or deceits that will follow God‟s torture.” All the above views and

recommendations that Imam Ali (p.b.u.h) made to his governor about the

treaty with the opponent are by considering the worst situation. So, there

is no justification to breach, in any way, or to renege it. Properly Imam Ali

(p.b.u.h) tries to find a common point that connects all human beings, in

every religion, custom or society.

Imam Ail (p.b.u.h) tries hard not to let this stable basis of agreement of

human society get damaged to save privacy for human beings. In Siffin -

war of division- imam Ali was defeated and the history changed forever.

But when he saw the work done, with Amr Al-Ass‟s trick putting Quran

12. Safinah, No. 13

on top of the spears, telling soldiers of Imam Ali, “you fight with Quran?

Stop fighting, so we accept this Quran „s arbitration between you and us”,

Imam Ali reasoned that Moawiyah is cunning and a liar and we are on the

verge of victory after a lot of inconveniences and hardship. They did not

accept, until they threatened imam to death and imam was forced to accept

the court. In case of arbitration, they didn‟t accept imam‟s idea, and they

forced imam to nominate an individual who did not deserve.

Finally imam made the promise with Moawiyah that the destiny of

Muslims and legitimacy of the parties should depend on the arbitration.

They accepted to judge according to Quran. Finally they who forced imam

in arbitration, understood their big mistake, and the Muslim community

suffered a huge loss from that decision.

They went to imam with regrets! They went to imam for revenge and

war with Moawiyah again.

Imam told that before the promise, he has forecasted all losses and

negative outcomes, but they had not accepted. But now I have made

promise and I don‟t renegade it in anyway. Imam Ali (p.b.u.h) told them,

"shame on you! Do I renegade after my agreement? Is not it true that

Almighty God told: “fulfill the covenant of Allah, when you make a

covenant and do not break your oaths after they have been confirmed

(by swearing in his name) for you make Allah your surety. Allah has

knowledge of what you do.” (The Holy Quran; Al-Nahl:91)

This group, named “Khawarij”, believed that accepting that

arbitration was a wrong work; and war with Moawiyah was essential.

Since they could not force Imam Ali (p.b.u.h) to break his promise, they

pulled out their swords. Initially imam tolerated them. Finally, he was

forced to come to war with them.

A letter from Him Have you ever felt desperate need of talking to God? or even

God’s talking to you ?

Have you ever felt so thirsty of hearing that God loves you and

care about you?

Sometimes it happens to us all.

Reciting Quran is the very thing that could answer to this inborn

need.

A letter from Him is a compilation of some verses of holy Quran

gathered from different surahs to remind us how God cares about us and

how forgetful we are …the wording of these verses are not the exact

wording of Quran. It tried to simplify the wording (but no change

happened in terms of meaning of the verses) to help readers comprehend

them better.

Oath to morning when bright and night when all is still, that I

have not forsaken you, nor do I hate you. (The Holy Quran 93:1-2)

Ah, everyone whom I sent to you to told you: I -God- love you, and

show way to you, made fun of him. (The Holy Quran 36:30)

No massage of my massages don’t arrive you, unless you neglect

it. (The Holy Quran 6:4)

You turn back angrily and think I never can control you. (The Holy

Quran 21:87)

You have challenged me, and have imagined you have everything

in control. (The Holy Quran 10:24)

While you never can create a fly, or if a fly snatch anything away

from you, you would not even recover it from it. (The Holy Quran 22:73)

14. Safinah, No. 13

When problems come to you from above and below, and your

eyesight faltered and your hearts leaped up into your throats and all of

your body trembled, and you were imagining vain thoughts concerning

Allah. (The holy Quran 33:10)

Until the earth seemed too cramped for you, spacious thought it

is, and even your soul seemed to strangle you and you, thought myself;

then I relented towards you so you might repent, that I am ever turning,

merciful. (The holy Quran 9:118)

When you call me with crying in darkness, if I will rescue you from

this, you will be with me. So I return to you, so that, you return to me, that

in most merciful in return. (The Holy Quran 6: 63-64)

When you call me with crying that if I rescue you from this, you

will be with me, I rescue you from sadness, but you share in your love with

other. (The Holy Quran 17:83)

It was your old habit, whenever I show man some favor, you

avoids it and drifts off to onsides while evil torches you, and you act

desperately. (The Holy Quran 94:2-3)

Have not I picked up that pressed down upon your back? (The Holy

Quran 17:83)

Except me, have other deity than me? (The Holy Quran 7:59)

So where do you go? (The Holy Quran 81:26)

Yet, what report will you believe in later on? (The Holy Quran 77:50)

What things except my mercy made you get pride when you see

me? (The Holy Quran 82:6)

Do you remember me…

A letter from Him . 15

I am the One who sends the winds to blow the cloud along it

speared them out in the sky just as it wishes, and break them up in to

patches, so you see a shower coming from inside you, until you smile,

while you are hopeless from inside you. Until you smile, while you are

hopeless from shower coming. (The Holy Quran 30:48)

I am the One who takes your souls at night (in sleep), and knows

what you acquire in the day, then raises you up therein that an appointed

term may be fulfilled; then to me is your return, then I will inform you of

what you were doing (The Holy Quran 6:60)

I am the One who gives you security when you are afraid. (The Holy

Quran 106:4)

Come back; come back well-pleased, so enter among my

servants… to be together. (The Holy Quran 89:28-29)

I am the embrace. (The Holy Quran 5:54)

Becoming Familiar with the Circumstances of the Revelation of the

Quran MAJID MAAREF/ALI MANSOURI

Introduction: The holy Quran was revealed in the Arabian

society. At the time of the mission of the Prophet (p.b.u.h) and the time

of the revelation of the Quran, Arabia possessed certain

characteristics which to understand the history of the revelation of

the Quran, knowing them is necessary and undeniable. The

characteristics of Arabian society have been extensively discussed

in some sources, and the verses of the Quran more or less give

important information about that society.

Becoming Familiar with … . 17

1- The Social and Political Order The Arabian society before Islam was a tribal society and therefore,

the dominant culture over that society was a tribal culture. Corresponding

to this culture in every tribe, one person was in the forefront of the tribe,

and the opinions coming from him were seen as the rule. In this situation

the life and property of people were [only] safe and respected upon

belonging to a tribe, and leaving that law and order resulted in the removal

of peace and safety. Thus, what guaranteed the individual and social rights

of people were the final agreements made among the individuals and

tribes. Otherwise, the possibility of outbreak of war existed at every

moment. This was the situation that the holy Quran termed as the “Jaheli

[Ignorant] Society”1.

2- The Religious Order The religious order in Arabia, before the appearance of Islam, was an

order based upon polytheism and idol worshipping. The names of some of

those idols, such as “Laat”, “Uzay”, and “Manat” have been mentioned in

the Quran2. The verses of the Quran that emphasize on the Oneness of

God and reject polytheism are numerous. From the viewpoint of some

verses, any sin has the possibility of forgiveness other than the sin of

polytheism3, about which the possibility of clemency does not exist. From

a selection of the verses it is possible to deduce that the Arabs accepted

the existence of “Allah” as the creator of the universe4. However, in the

field of deity, they had been stricken with polytheism with regards to the

uniqueness of God and unity in worship. Because of this the stance of the

monotheistic verses of the Quran mostly stands at rejecting polytheism in

the fields of God‟s sovereignty and bountifulness5. Moreover, many of the

1 Surah Al-Fath, Verse 26

2 Surah an-Najm, Verses 19 and 20

3 Surah an-Nissa, Verses 48 and 116

4 Surah Loqman, Verse 25

5 Surah Hamd, Verse 2, Surah Fatir, Verse 3

18. Safinah, No. 13

verses emphasize upon "Monotheism in Action" or "Monotheism in

Worship" of the “Nurturer of the Universe”6.

In addition to the dominant religious which was based upon

polytheism and idol worship there, a few selected individuals and families

existed that had complete monotheistic beliefs and were known as the

“Honafaa”. Also it must be added that in those days, some Jewish tribes

lived in Yemen and Medina and a group of Christians existed in the areas

of Syria and Yemen, and the Arabs [of the Era of Ignorance] more or less

were in contact with them.

3- The Moral Order The Arabian society during the mission of the Prophet (p.b.u.h) was

corrupted and degenerate. The Quran describes that society with the term

“Jaheliya”7 [ignorant]. In that society, woman, as half of humanity, did not

have any respect to the extent that they would have been buried alive upon

birth or would be kept with contempt8, and when they grew up kept like a

commodity that would be inherited or would be forced to “baghae”

[prostitution]. In that society theft, drinking alcohol, gambling, spilling of

blood, lying, and breaking oaths were completely normal. The result of

that was the disappearance of individual and societal calmness and

security. The verses of the Quran about the corruptions during the era of

the Prophet‟s mission are quite clear and apparent. Specifically the verses

31 to 38 of Bani Israel paint a clear picture of the social and moral order

of the Bedouin Arabs during the era of the revelation of the Quran.

4- The Economic Order The economic order of the “era of ignorance” was generally based

upon trade and farming. The inhabitants of Mecca, especially the Quraish,

held the occupation of merchants. In contrast, the main occupation of the

6 Surah Al-Anam, Verses 161 and 162

7 Surah Fath, Verse 26, Surah Al-Ahzab, Verse 31

8 Surah An-Noah, Verse 58, Surah Az-Zukhruf, Verse 17

Becoming Familiar with… . 19

inhabitants of Medina and the cities around it, as well as Taaef and Yemen

and the Arabs dwelling regions in Syria and Iraq, were farmers. The Holy

Quran informs about the trading order among the Quraish as such:

“in dealing with the Quraish, for their preparations to travel in

winter and summer; let them worship the lord of this house, who feds

them against famine and secure them from fear” (The holy Quran; 106:1-4)

In these verses, the meaning of the Ilaf of Quraish is the sort of

agreement or contract the elders of Quraish had made with the economic

heads of different areas according to which the inhabitants of Mecca

would carry their goods, in peace, to those areas and sell them. This issue

began in the time of Abd Manaf, and the owners of the agreement were

Hashem and his brothers, meaning i. e. Abd Shams, Mottaleb and Nofel.

Incidentally, the meaning of Rihlata as-Shitaa‟a wa as-Seyf was the winter

journey that the Quraish made to Yemen and the summer journey they

made to Syria9. In addition to the main occupations that were mentioned,

in the era of ignorance additional occupations also existed that were the

source of income for the Arabs. There were also undesirable things such

as the system of usury10

, forcing maids to fornicate for the purpose of

making income11

, the spreading of fornication and prostitution among

woman to the point of ordinariness, gaining wealth through gambling, and

brewing wine and alcoholic drinks12

, hijacking and robbery through

looting and attacking travelers and naive individuals. This was all while

they considered thievery in and of itself to be a vice. Witchcraft and

fortune telling were also quite common throughout that society.

In short, economic order in the Arabian Peninsula, during the era of

ignorance, was a very primitive and shown way of living with widespread

poverty and catastrophe. In most years famine and drought cast a shadow

over society and the people lived with the bare essentials of life. So that in

the words of Fatemeh Zahra (peace be upon her) to the Muhajerin and

9 Al Mizan, Volume 20, Page 366

10 Surah Al-Baqara, Verse 275, Surah Ale Imran, Verse 130

11 Surah Noor, Verse 33

12 Surah Al-Baqara, Verse 218, Surah Al-Maaedah, Verse 90

20. Safinah, No. 13

Ansar in comes, “Wa kontom. . . tashraboon at-taraagh wa taghtaatoon

alghad”. In this statement the meaning of taraagh is the public waters that

animals also drink from or in some cases urinate in, and the meaning of

ghad is the untanned skins of the animals.

5- The Scientific and Cultural Order From the above pivots it is possible to deduce the scientific and

cultural order in Arabia at that time. However, for more information, it

will be fair to say that before the mission of the Prophet of Islam (peace be

upon him and his progeny), ignorance and illiteracy was dominant upon

the Arabian Peninsula and, most of the people of that time did not have

familiarity with reading and writing. The Quran refers to that society with

the term Omiyoon and says:

“he is One who has dispatched a messenger from the

unlettered people among themselves, to recite his verses to them and

purify them and teach them the book and wisdom, even thought

previously they were in obvious error” ( the holy Quran ; 62:2)

As far as the history of Arabia shows, there was not a trace of culture

and civilization in that region. The only thing that historical evidence and

the Quran reveal is the existence of poetry and poets in the ignorant time.

Even those are from the natural inclinations and minds. However it must

be said that the contents of the poetry of the era of ignorance was mostly

about epics, praising the merits of those present or wine. From this aspect

the Quran in the surah of Shoara describes the poets and interprets them,

with the exception of believing poets, as the deviators13

. Another point

about the extent of the culture of the Arabs, is the small presence of

Jewish and Christian tribes among the Arabs. They had holy Books, and

were familiar with Monotheist Discourse. The Christians were mostly

centered in the areas of Syria and Yemen and had limited contact with the

Arabs, however the existence of a few Jewish tribes around Medina is

quite clear in the history of Islam. Due to the contacts between the

13

Surah As-Shoara’a, Verses 224-227

Becoming Familiar with… . 21

Christians and the polytheists of Mecca, sometimes they would ask

questions and the polytheists asked the same questions from the Muslims.

That was in the situation that the Jews, before the mission of the Prophet

of God (p.b.u.h) were waiting for the appearance of his esteemed figure.

But after the appointment of the holy Prophet (p.b.u.h) instead of accepting

his message, they chose the path of disbelief, and along with the

polytheists, were the source of many plots which resulted in the

confrontation of the Muslims with them in the Battles of Bani Nazir, Bani

Ghorayza, …and resulted in the end of their influence in the Arabian

Peninsula.

Summary and Conclusion This is a short recognition of the Arabian community at the time of

the revelation of the Quran: A short statement about the state of the

society before the mission of the Prophet of Islam (p.b.u.h). Naturally for

more information one may refer to historical sources, or contemplate upon

the collection of the verses of the Quran that refer to the history of the era

of ignorance. Even though Dr. Javad Ali in the book “Almofassal fi tarikh

al Arab Ghabl al Islam” has portrayed a positive picture of that era, but

with referring to these short statements, one can become familiar with that

time and analyze the revelation of the Quran, initially in Mecca, and then

in Medina. It is in this way that important truths can be obtained regarding

the history of the Quran. For the proofs of the future debates lie, in the

first place, in the Quran and secondly, in the traditions surrounding it.

The Custom of Sleeping SHAHABEDDIN ZOLFAGHARI

Abstract: one of the most important needs of our life is the

need of sleep. In general we can claim at least one third of our life

is sleeping. Therefore it seems logical to observe some rules about

it. In Islam there are some recommendations based on verses and

traditions about sleeping that we mention some of them here.

The Custom of Sleeping. 23

The Almighty God says in Quran ab out sleeping that,

" And (we) made your sleep a rest" (the holy Quran, 78:9)

"Sobt" means rest, and stopping activity. Sleep is an approved act in

our religion, especially after the evening prayer. Except for some people

who are in charge, it is recommended to all people to sleep after the

evening prayer, which is one hour after the sun-set prayer.

The Division of Time in a Narrative Divide your daily time into 4 parts:

1- A time to make money

2- A time to visit your friends

3- A time to worship God

4- A time for lawful pleasure and enjoyment.

One of the lawful pleasures is sleeping. If legitimate pleasures are

taken, you would precede other three occupations.

Note: our body is the carrier of our soul. Therefore, it needs to live

physically. The Wise God provides pleasure to satisfy needs of the body

by them. For example, if there was no thirst and the joy of drinking, the

human being never would ask for water. Or if he does not feel need of

sleep and pleasure, he would be tired and exhausted of the daily activities.

In this way, when the physical life is performed and the body needs are

met, then the divine and human aspects of life are improved as well, and

the body, the carrier, would be a capable path to the high quality of the

spirituality of the soul. That is why the esteemed Islam has allocated some

parts of human's lifetime to the pleasures that sleep is one of them.

Excessive Sleeping Imam Sadiq (p.b.u.h.) said:

“Too much sleep destroys the spirituality and the life."

24. Safinah, No. 13

Also he introduced the reasons of too much sleep:

“A long sleep is the result of excessive water drinking, which is in

turn caused by gluttony that both spoil soul and body to worship. They

cause heart cruelty, and foil thinking and courtesy.

The Sleeping Time According to the Islamic teachings, sleeping is disapproved in two

periods of time which bring poverty too.

1-The period between the azan for Morning Prayer and the sun-rise

(which longs an hour or so)

2-The time between the sun-set prayer and the evening prayer.

Imam Ali (p.b.u.h) said:

“The sleeping between two prayers of sun-set and the evening, and

also sleep before sun-rise bring poverty."

Wakefulness in the early morning, before the sun-rise, has benefits

which have been proved. Its fresh weather is also useful for the body and

longevity (long life).

Imam Sajjad (p.b.u.h) said to Aba-Hamzeh:

“Do not sleep before the sun-rise. I do not like it for you, because it is

the time that the Kind God grants the daily bread to human through us."

(Behar-ol-Anvar, Vol. 76, P. 185).

In the above mentioned, there is a fine point that is when you want to

ask for imam's help, resort to them in the mentioned time (i. e. at the dawn

and before sun-rise). Imam of the age Mahdi (may Allah hasten his

Reappearance) gives his special blessings to people in this period of time.

On the whole, the grace of reading the holy Quran, worshiping God,

saying the prayers with dignity, obtaining the divine knowledge of the

household of the holy Prophet (p.b.u.h), and finally all the materials and

spiritual graces are bestowed in the morning, in that special period of time.

The Custom of Sleeping. 25

Preparation for Sleep 1-Eating sweet things:

Imam Mousa (p.b.u.h) used to eat sugar before going to bed. It is good

to take a meal containing sugar and calcium. For adult, it has been

forbidden to sleep with empty stomach. Especially in the night and

morning, it is emphasized to eat some food, even a little. In some

narratives we read:

“The breakfast acts as the nail of body (means it helps the body to

keep firm for daily actions)."

2-Going to toilet:

Imam Ali (p.b.u.h) said to Imam Hassan (p.b.u.h):

“O‟ my sun, if you want to be needless of the doctor, follow four

habits:

- Do not eat food unless you feel hungry;

- Leave the food table when you still have appetite;

- Chew the food well;

- Go to toilet before sleeping;

Why did he call it “habit “? He tended to emphasize these activities

should stick to our minds and should be carried out repeatedly.

The “Thaqalayn” Tradition ALIREZA KARIMI

Abstract: “Thaqalayn” Tradition is a gift from the holy

Prophet Muhammad (p.b.u.h), where he has recommended two

invaluable truths to the people.

Thaqalayn tradition is a reliable tradition, and there exists a broad

consensus among Shiite and Sunni scholars on this tradition. It is

narrated by both sects on a very wide scale.

This tradition has been narrated by so numerous people in every era

that it is fully decisive that it is the word of the holy Prophet (p.b.u.h)

and every Muslim must believe in it or else he will fall into infidelity

(just as if one denies a verse of the holy Quran because the Almighty

Allah says about His messenger in the holy Quran,

" he does not speak from whim; it is merely inspiration that is revealed

(to him)”( The holy Quran; 53: 3-4 )

“ SAY : obey God and the mess messenger “. Yet if should turn away,

(remember that) God does not love disbelievers." (The holy Quran; 3:32)

The Thaqalayn Tradition. 27

Text of the Tradition The Messenger of Allah (p.b.u.h) said: "Verily, I am leaving among

you two precious things, where one is greater than the other; the Book of

Allah - a rope stretched from the sky to the earth- and my progeny (i. e.

Ahlul-Bayt) [as long as you clutch to them, you will never go astray].

Verily, these two shall never separate from each other till they meet me by

the pond (Kauthar) on the resurrection day.

The Goal behind Thaqalayn In this tradition, the holy prophet Muhammad (p.b.u.h) has

recommended people of two invaluable things: the first of them being the

holy Quran, words of Allah and the other being his progeny (Ahlul-Bayt).

Why the honorable messenger allied these two things i. e. the Quran

and Ahlul-Bayt with each other?

This is because the Ahlul-Bayt or the messenger are allied with the

holy Quran. They are the teachers and interpreters of Quran after the holy

prophet (p.b.u.h). In other words, by virtue of Divine grace and selection,

they are capable of replying to all human needs because they are the

interpreters and associate of a Book wherein is found "description of

everything".

As such, Allah's argument (hujjah) is finalized for us only when the

Imamate of an infallible and divinely selected person holds continuity and

it is in this manner that the holy messenger's warnings and glad-tidings

have reached us via the Imams and Allah's argument finalized for us.

Thus, if the imamate does not hold continuity and there remains no

immaculate Imam in each era and the Imam of our time (Imam-e-Zaman)

does not enjoy Imamate in this era, the holy Prophet's mission would turn

meaningless for us and with his passing away 1400 years ago, his message

would have got wind up too. This guidance and lofty heavenly message of

inseparability between Quran and the Prophet's progeny that has come

down in hadith-e-Thaqalayn is a warning for all of us.

28. Safinah, No. 13

Imam Holds All the Quranic Sciences All the twelve infallible Imams (p.b.u.t) who are Allah's Caliphs

(vicegerents) and His Hujjah (authority) upon the people, are the holy

messenger's successors. They are well-versed in the holy Quran and all its

sciences. The Quran revealed by the Almighty Allah to His messenger is

the biggest sign among the divine signs, and is the eternal miracle of the

last Prophet till the resurrection day.

This Book - the holy Quran - holds the concept of everything that

prevails in the world of existence and covers various aspects like

revelation, esoteric interpretation, exoteric meaning (up to seven inner

layers and/or seventy layers that are beyond numeration) just like the book

of Creation that comprises the whole world and possesses periods, kinds,

creations and parts. Thus, the Almighty Allah while describing the holy

Quran says:

“we have sent the book down to you to explain everything" (The

holy Quran; 16:89)

“We have not neglected anything in the book; then to their lord

will they be summoned” (The holy Quran; 6:38)

Therefore, just as there exists relationship between all the

components of creation in the field of order and regularity that is clear for

all (of course proportionate to the level of each one's knowledge and

understanding) in the same way, there exists such a relation between the

Quran and all its diverse matters (its true and profound meaning cannot be

known except by connecting oneself to the Divine Knowledge.) In other

words, those whose hearts are treasury of lofty secrets and concepts of the

holy Quran are capable of explaining all of Allah's intentions in this Book

and the relation between the verses of Quran (those firmly rooted in

knowledge)'

The holy Prophet (p.b.u.h) is the interpreter and commentator of

Quran. He recited the Quran for the people and whenever the people faced

problem or needed explanation they referred to the prophet (p.b.u.h). The

The Thaqalayn Tradition. 29

Quran too narrates that Prophet's task was to explain and interpret the

Quran:

"We have merely sent the book down to you so you may explain

to them what they are differing over, and as a guidance and mercy for

folk who believe." (The holy Quran; 16:64)

This task and honor for interpretation is in the Prophet's hands till

the time he lives in this world. However, after the holy Prophet (p.b.u.h),

this divine command ("Make clear to them the revealed verses') must be

implemented by some interpreter who possesses the status held by the

holy Prophet, and the Quran will be explained and interpreted by such a

personality thereafter.

As the holy Prophet's successor, the immaculate Imam explains and

implements the commands and prohibitions laid down in the Quran. In

short, the holy Prophet's successor is responsible for this task and he is the

only one who possesses the required conditions. By Allah's command, the

holy Prophet has entrusted this responsibility upon him and that person (or

persons) are the Prophet's Ahlul-Bayt (offspring) and none others have

competency for this job. The people of all eras are always in need of an

immaculate interpreter, teacher, and guide of the holy Quran and it is not

that this need applied only to the people living during the Prophet's time.

Right from the time of revelation of the very first verse, the interpreter of

Quran has always been alongside the Quran and would remain so till the

resurrection day. On that day, both the divine weighty things would join

the holy Prophet (p.b.u.h) at the fountain of Kauthar. Thus they must be

such people who after the holy Prophet (p.b.u.h) have been entrusted with

the vital task of interpreting the Quran and this honor is exclusive only to

the immaculate Imams while others are devoid of it.

Of course, this does not imply that nobody can read and translate the

Quran since the Almighty Allah says,

“We have made the Quran easy to memorize; yet will anyone

(bother to) memorize it?" (The Holy Quran; 54 /17)

30. Safinah, No. 13

This verse signifies the need of people for an interpreter of Quran

and an immaculate Imam. Till the time Quran exists, the immaculate

Imam too exists and rather should exist and these are the Prophet's words

that the Quran and "ltrat" (progeny) shall never separate from each other

and would continue to coexist.

Therefore, the first interpreter and teacher of the holy Quran is the

one upon whom Allah has revealed the Quran; the one who Allah has

trained so that he can teach others and Allah has entrusted him with the

duty of explaining the divine words.

"The Mercy–Giving has taught the reading, created man, taught

him self –expression." (The Holy Quran; 55:1-4)

In the above verse, by man is meant the perfect man i. e. , the holy

Prophet, whom Allah taught of Quran, so that he teach them to the people

and guide them and thereafter, by divine command entrusts all its sciences

to his 'Wasi' (legatee) [Ali Ibn Abi Taleb ]. In this noble book, the

Almighty Allah has praised this 'Wasi' by such words:

“as well as anyone who has knowledge about the book “(The Holy

Quran; 13:43)

Thereafter, Amir-ul-Mu'minin (p.b.u.h) has entrusted this knowledge

to the subsequent Imams one after the other till the twelfth of them Hazrat

Baqiyat'ullah, Muhammad Ibn Hassan Al- Askari (a.t.f.s.).

With the above explanation, it becomes clear that during our time,

too, there should exist one of the Prophet's successors, in whose hands lies

the guidance of the people whether just like the holy Prophet (p.b.u.h),

apparent among the people, or like Joseph (p.b.u.h) who during a part of his

life was concealed from the peoples' eyes, but was present amongst them.

Today on the earth, the one who possesses the knowledge of all the

Quranic sciences just as the holy Prophet (p.b.u.h) and preceding Imams is

none other than Imam-e-Zaman and none can fill this till the resurrection

day.

Few vital points one can derive from hadith-e-Thaqalayn:

The Thaqalayn Tradition. 31

1. We shouldn't forget that the holy messenger's words are 'hujjah'

(authoritative) to every Muslim and must be accepted by all.

2. The Quran and Ahlul-Bayt (The Prophet's progeny) have both

come down together in the Prophet's testament and he had in mind both of

them.

3. The Quran and 'Itrat' (prophet's progeny) are together with each

other.

4. By 'Itrat' is meant the Prophet's progeny where the verse of

'Tatheer' (purity) has been revealed in their honor and serves as proof of

their infallibility.

5. Holding fast to 'Itrat' (prophet's progeny) leads one to guidance

and success, and refrains one from going astray.

6. Just as the Quran exists among the people till the resurrection day;

similarly, one of the prophet's immaculate Ahlul-Bayt should coexist with

the Quran so that he may guide them to the true path.

7. During our time, except Imam Mahdi there exists nobody from the

Prophet's progeny who can be immaculate and who has been selected by

Almighty Allah for peoples' guidance.

The Nature of Modesty ABBAS PASANDIDEH/HASAN KARAMI

Abstract: Modesty has different definitions. To define nature

of modesty, first of all, we should know basics of it. That includes:

controlling mundane desires, unapproved deeds, monitoring and a

person who has modesty. In this article we will explain controlling

mundane desires as a basic part of modesty.

The Nature of Modesty. 33

Controlling Mundane Desires Self control and soul management is one of the most basic moral

definitions and most important ones religious beliefs. Self-control

definition and soul management doesn‟t necessarily relate to human

goodness.

Conflict between desire and prudence necessitates human control and

management of his soul that is a center of desires. Soul desires have two

aspects: interest to something and requesting it, and sometimes hatred of

something and rejecting it. So the soul desire may not comply with

human‟s prudence. Sometimes soul wants a thing that is corruptive and

destructive for it. And sometimes rejects something that is good for it.

The Almighty God Says:

"It may seem detestable to you. It may better you detest

something which is good for you, while perhaps you leave something

even though it is bad for you. God knows, while you don’t know." (the

holy Quran;1:216)

In this verse, human desire is interpreted as “kindness” and

“reluctance” and human‟s goodness and corruption as “Kheir” and “Shar”.

We can find goodness and corruption in God‟s do‟s and don‟ts. Since God

as He created human, he knows human benefits and harms better than

anyone else.

Therefore, God commands human to the things that cause his

goodness, and forbids things that are corruptive and destructive toward

man.

In other words, everything that is harmful for human is forbidden

and everything is useful is commanded.

Imam Ali (p.b.u.h) says:

“God doesn‟t command but to kindness and doesn‟t forbid but from

wrong things." In conclusion, Self-control and soul management are

necessary and their plan is according to religious rules.

34. Safinah, No. 13

The other point is self control which has different ways and one of

them is to get help form modesty. Modesty is a controlling power that

gives human self management. A modest person lives a very normal life.

Such a person can control his soul and reintegrate.

So modesty is the type of soul control and management that has a

controlling nature.

Relationship between Modesty and Piety The relationship between modesty and other qualities poses a

challenge inside us. Are they besides each other or is there another

relationship? Piety means containment and self-control.

Imam Ali said: piety is abstention.

So he says: a pious person is one who avoids sins.

In another speech says: the one who overcomes his unapproved

desires is pious.

In this tradition piety is a general term includes all other controlling

factors but it is not similar to any of them. There are different

parameters that can control human beings in different ways which their

add-up is piety. Terms like patience, suppressing anger, fear and modesty

are subsets of this general term.

Another point is going to put this piety into practice; now, it should

come under one of its subsets. Piety when it means fear from power, it

manifests in the shape of “khouf”. When it means tolerating difficulties

and hardships, it manifests into “patience”… .

Due to this, sometimes modesty gets beside one of these

manifestations in religion texts. For example, the Quran introduces the

reason of Joseph‟s success in this way:

“God doesn’t lose track of the ways for those who act kindly “(The

holy Quran; 12:90)

The Thaqalayn Tradition. 35

What we witnessed from Josef patience in different types and

patience is a subset of piety. As we read: everyone who has piety and has

patience, God doesn‟t spoil rewards of good doers. It is said about

modesty: you must have piety because He does see you.

In Those Palaces MEHDI HEJVANI/ALAEDDIN PASARGADI

Abstract: this is nice story is about a debate between Imam

Naqi with Mutawakkil, an Abbasid khalif who decided to humiliate

Imam among people, but finally he himself with his behaviors get

humiliated.

In Those Palaces. 37

The whole city was plunged into darkness. The sun had poured down

its fire on the life of the city throughout the day, and was now sleeping

quietly behind the mountain. The air no longer held the burning heat of the

day. The people of Samera were resting at home after a tiring day of work.

Six armed agents were passing quietly and on foot through the

narrow and silent streets of the city. Their leader, who was taller and

bigger than the others, walked among the other five. One of them, who

had covered his face with a cloth, pulled it up and with a laugh which was

mixed with fear and excitement, said: "We must surprise him in such a

way that he finds no chance to hide the weapons and letters."

Another agent who walked next to the leader glanced at him and

said: "Sir…. If it is not too presumptuous, why has Mutawakil, the caliph,

allowed this man, who is against the government, to stay alive for so long?

If God forbid…."

The leader interrupted him with a sharp look and said: "You fool! It

is too soon for us to know why his holy ship Mutawakil acts as he does!"

"You mean…. You mean that…. ."

"Yes…. Abul Hassan is respected by the people. He can not easily be

eliminated. This is why his holiness Mutawakil has sent us to arrest him at

this time of night."

Another agent, fastening a red shawl round his waist, said: "From the

beginning, too, the banishment of Abul Hassan from Medina was due to

the same reason. He is deeply loved by the people of Mecca and

Medina…. It is really hard to get rid of such a person!"

The leader of the agents, seeming to remember something, suddenly

grumbled: "That is enough …. Say no more…. . We may be attacked in

this darkness from behind the palms or from on the roofs! Put some space

between yourselves in walking. Be quick!"

The agents pressed their swords and sticks in their hands and passed

through several empty streets until they reached a house. The five agents

made a ring around their leader. They listened utterly to what he said:

38. Safinah, No. 13

- "Quiet! Listen carefully! When I give the signal, you three must

rush into the house at once from above the wall. You other two and I will

keep watch outside so that if anyone wants to escape, we will kill him."

- "Sir! Would three of us be enough for this important task?"

- "Oh, you coward! Three men to arrest one man, and yet you say….

Nonsense! Be quick!"

The leader fastened his head cover, and stroked the hilt of his sword.

He and the other two besieged the house. The faint lights of the houses

were being extinguished one by one. Silence had thrown its shadow over

the city in the hours before sunset.

A few moments later the leader gave a signal by splitting the air with

the downward stroke of his sword. All at once three dark shapes climbed

the wall, and leapt down into the yard of the house. The three of them,

sword in hand, stood back to back, and slowly circling round, began to

search the space around them. It was all dark except a small room from

which a yellowish light emerged. Silence reined everywhere except in the

same room from which a soft murmur could be heard.

On hearing this sound the three agents dropped their hands from the

hilt of their swords and looked at each other in surprise, as if they did not

know what to do. At last one of them whispered cautiously: "You keep

watch for every movement. I will let the others in."

Then he fastened his sword, and taking stealthy half- steps, opened

the door of the house and went out. A moment later the sound of steps

echoed in the yard, and the leader, looking excited and satisfied, walked

ahead of the other two. He made a signal and then led the way for the

others and they rushed into the room.

There a man, with a scarf around his head and dressed in a coarse

garment, was sitting on a floor covered with sand, facing the Qiblah and

quietly reciting the Quran. He was neither old, nor young. He had a white

and reddish face and large eyebrows. As he was murmuring the verses,

tears flowed down his bony cheeks from his big eyes. Although three

armed agents were standing above him, he calmly continued his recitation

In Those Palaces. 39

of the Quranic verses in the same sitting position, the verses which spoke

of the painful of the wicked and the happy future of the good.

The leader of the agents wondered what to do. Two of them went in

shame to the window, and one of them gazed at the blue and starry sky

with his dull and perplexed eyes. The other one took off his head cover,

and squatted on the floor.

When the leader saw these things, he swallowed his yell and angrily

ran towards the two agents, and kicked the knee of the one who was sitting

and said:

- "You fool! What are you doing? Have you forgotten where you

are?"

- Both agents suddenly came to themselves and moved away from

the window.

- When the men who was reciting the Quran, finished his recitation,

he quietly turned his head and looked at the agents. The leader moved his

body, stroked his moustache, and stepped forward with a frown. He was

angry at the calmness and indifference of the man, but this same coolness

prevented him from being sharp. At last, with a slight cough, he said: "It is

said that you…. . You keep weapons here, and have collected some papers

against…. . Against the government of the caliph, Mutawakil. We …. We

ask permission to search the house."

- When he heard no answer, he made a sign to his companions. They

scattered everything about searching for weapons, papers and letters, but

found nothing. The leader spoke his last words and said: "O Abul Hassan!

You must come with us to his holiness Mutawakil. There is no time to

change clothes…. Come as you are!"

The big door of the hall of the palace was opened, and Abul Hassan

entered surrounded by the agents. The light of the hall was dazzling. The

walls, which were covered with mirrors, were adorned with very valuable

and most beautiful torches, making the walls look brilliant. The tall and

large columns of the palace were decorated with the largest and most

brilliant jewels and other ornaments. Mutawakil was leaning against his

40. Safinah, No. 13

high seat, laughing happily and drunken. He was dressed in green clothes

of pure silk, and his head was covered with colorful clothes, and he was

holding a gold cup full of wine.

Abul Hassan, dressed in that same simple and coarse garment and

looking composed, walked with short but firm steps in front of the row of

servants and stood by Mutawakil's throne. At first Mutawakil shifted his

body where he sat, but finally he felt compelled to rise in respect for Abul

Hassan.

The agents narrated for Mutawakil all that had happened. Mutawakil,

who seemed to be looking for something to do, reflected for a moment and

stroked the large rings on his fingers. Then all of a sudden he offered the

cup of wine to Abul Hassan. One of Mutawakil's advisers laughed quietly

and said to another: "Do you see the tenth Imam of the Shiite? He is now

facing the demand of such a strong ruler as the caliph. One day his

falsehood must eventually be proved."

Abul Hassan said calmly: "No wine has ever mingled with my blood

and flesh!"

Mutawakil tried another tactic, and said:

"Then, Abul Hassan, recite a poem that will please me!"

"A poem? I rarely recite poetry."

"You have no alternative but to recite!"

Heavy silence fell on the hall of the palace. All glances were turned

to the dialog between Mutawakil and Abul Hassan. The advisor laughed

again and said to another: "This time his holiness's demand is much

smarter than the first one."

- "Why do you say that?"

- "Hm…. Our Emir has demanded Abul Hassan to do something

which is not forbidden like wine from Abul Hassan's viewpoint. Reciting a

poem is something easy for him and he can not evade it. But…… ha…!

The reciting of a man like him in a gathering of wine – bibbers will

humiliate him."

In Those Palaces. 41

As Mutawakil was looking at his courtiers and friends, he raised the

corner of his eyebrow and a smile of victory appeared on his lips.

Meanwhile Abul Hassan seemed to be ready to recite a poem. He looked

Mutawakil up and down, and then glanced at the whole hall and its silent

crowd. Then in a firm voice he began to recite the following lines:

"Do you know how kings spent the night?

In palaces and strong forts,

Above lofty peaks,

While valiant men

All night till dawn

Take watch over them.

But…. .

Alas! That palaces, forts and peaks proved of no avail!

For, they were lowered to the graves from those

Forts after all that power and pomp!

Oh! What an awful descent!

After they were buried in the grave,

A cry descended upon them like a whip,

Saying: O' you! Where are those crowns

And thrones and rich garments of yours?

Where are those faces which were

Finally covered with laces and screens?

This was a cry.

Which they were asked by the grave.

The grave said:

These are the same handsome faces on

42. Safinah, No. 13

Which worms roll about now.

Indeed, those who ate and drank

For such a long time in those palaces,

Are now all eaten

After all those eating."

The poem ended, and it seemed as if Mutawakil, too, had reached the

end. On hearing the poem he shed so many tears that they seemed to shake

the columns of the hall and make the lofty roof of the palace collapse. The

walls seemed to grow closer together, squeezing the human bodies.

That night the palace resembled a grave.

A Mixture of Good and Bad What is good and, what is bad?

From whose point of view? From wisdoms', conscience's, or

religion's?

Some parts of the cultural problems of a society are related to

the different point of view. It means that people and nations know

something good and something bad. They try to perform the good ones

and avoid bad ones.

The problem is where good's and bad's border are not clear and

youth, father and mother, coaches and elites don’t know exactly what

good things are to be encouraged and bad things are to be defeated.

When there isn’t any standard such a mess is normal. Also in a

religious community, if people and officials not to be familiar with

religious point of views about goodness or badness, such confusion will

remain permanently.

For instance, is friendship between boys and girls correct before

marriage?

What about a private teacher for a child? Playing computer

games?

Girls sport? Mixed classes in universities? Palmistry, horoscopy…

Foreign animations or violent films for children?

44. Safinah, No. 13

As you know some of them are bad, some of them are good,

some of them in special situation are good but in another situation and

mode are bad.

There is also a cultural mixture (a mixture of local culture and a

foreign culture) which can lead to a change in a local culture.

Anyhow we must be thoughtful!

Mixing good and bad will give an unpleasant face to people's

relationship.

Now, unfortunately it seems that telling lie turns to be a social

rule. Trickiness is called intelligence; duplicity and showing off are known

as good moral "good-temper".

Imitating another culture is considered civilization.

Relying your custom and culture is called dogmatism. To make

money, neglecting lawful and unlawful borders is plausible.

Yet the serious questions of what is good and what is bad still

remain?

If we don’t know the borders precisely, we may take a wrong

thing as a correct thing.

Is such a mistake forgivable?

The Analysis of Causes and Effects of Disappointment and Its Outcomes

According To Quran SARA SAKI

YOUSOF MAHFOZI MOSAVI/MUSTAFA DORAGHI

Abstract: Failures, apprehensions and contentions in men's lives

are inevitable, which are all the source of distress (disturbance) and

despair (desperation). In this respect, the lack of faith, lack of

proper perception of individual capabilities, not realistic and not

rational understanding of one’s own goal and…, are the basic

factors which put man far from memory of God and consequently

they carry him to the whirlpool of despair. This article aims at

covering a study about despair and disappointment in the Quran’s

verses and inspecting the sources and causes of emergence of

disparity and disappointment under the shades of the Quran's

verses. At the end, the writer of this thesis aims at covering the

outcomes of despair by getting supports from narrative evidences

and Quranic reasons.

46. Safinah, No. 13

Presentation of the problem: The main root of despair in a society is the change in the social and

cultural values of that society toward which Quran have specific attention

and emphasis. The case of desperation used twelve times in the Quran.

While hope used thirty-six times in the holy Quran which shows the

importance of hope in man‟s life. The holy Quran mostly mentions fear

and hope both at the same time. This is because if fear which reforms

man‟s heart and mind, is used alone separated from hope and aspiration,

the result will be negative. Therefore, from the perspective of the Holy

Qur'an each person who is closer to God, his tolerance, perseverance and

hopefulness will be more. Consequently, forgetting God provides the real

realm of despair and disappointment. ."They forgot God then He made

them forget themselves." (Assembling, 19) In this verse neglect of God

introduced as a cause for man's fall. One who forgets God is certainly a

vane, goalless man and lives in vanity whose deeds are desirably

according to his inclinations. This is the greatest threat to humans, because

this way leads him to desperation and dead end. Thus, due to the current

situation of human societies and the difficulties which face man, and due

to the special circumstances of life and the specific process of his

personality development, man is sometimes unable to solve his own

problems and consequently falls in the fearful whirlpool of mental

anguish, depression and desperation. It is important to note that of many

major issues and needs, not being despair of God's grace and mercy and

being hopeful toward life in every circumstance are very vital and

fundamental. In fact, disappointment, frustration and anxiety are

psychological terms which the writer of this thesis is to cover from the

holy Quran view points.

Analyze the Concept of Despair Despair as a term means hopelessness against hope that is hopeless

of something.

The Analysis of Causes and effects…. 47

So disappointment is a state in which one no more tries to fulfill the

goal, and he shows no eagerness to proceed to fulfill. Psychology gives

the same meaning for this term. From the psychological point of view,

disparity happens when one sees social, individual, internal or external

difficulties and obstacles in the way of fulfilling a goal. In some cases, one

is able to remove the difficulties and to gain his goals. But in some other

cases the obstacles are so irremovable, that one is to ignore his goals

because of which he is to suffer. In this state one involves in

disappointment. (Sanaei, 1387, p. 153). In this respect, psychologists have

used specific terms like: failure, stress and thread. (Mann, 1363, vol. 1,

page. 458). So failure is when one having a goal to fulfill, confronts with

obstacles which prevent him, and ultimately he falls in disappointment and

hopelessness.

The Quran Subject Scheme Presentation

Hopelessness is a big sin which causes stagnation in man. If such a

deficiency continues, it leads him to profanity. This is to say that

hopelessness as a term 12 times been used in the holy Quran. Of Quran

verses two batches present the concept of hopelessness.

The first batch covers those verses in which the term privation or

"Qunout" is used. Man never ceases asking God for welfare and if he is hit

by harm, he will be deeply disappointed (ch. Fosselat, verse 49). This

indicates that man never becomes tired of asking God for good and

welfare. And if he is hit by harm, he is to be disappointed and despondent.

In fact, because of lack of patience, men get despondent and despair.

(Kashani, 1410, vol. P. 636) (Ghavashi14

, 1371, vol. 9, p. 445). Another

verse says:” when because of their own deeds they see harms, they will

suddenly become frustrated”. (ch. Al-Rome, verse 36). In this verse the

men's bad deeds effects and the resulted hopelessness are mentioned. For

there are some people when they do right deeds, they become arrogant and

they think they are immune from punishment."When their sins overtake

14

. Akbar Ghorashi, born 1307 in Bonab.

48. Safinah, No. 13

them, hopelessness from God's grace covers them totally." (Shirazi, 15

1385 vol. 16, p. 461).

In the verse: "say: you my hermits, who over lavished on themselves,

never be despair toward God's grace". (ch. Zomar, v. 53)."This verse

presents the God's forgiveness in a wide scale and it forbids any kind of

despair toward God's forgiveness and it shows that all sins can be forgiven

by God and if someone commits brevity, he himself will be responsible “.

(Ghorashi, 1371, vol. 9, p. 311). By applying this sense of forgiveness,

God puts the sense of hope- fullness in man's nature and He brings him

out of the state of hopelessness, depression and discouragement and

pushes him forward toward prosperity, endeavor and fulfillment. The

second set of Quranic verses, are those in which hopelessness takes the

shape of the deepest disappointment: "Every one who lies, will be deeply

disappointed". (ch. Taha. V. 61). It has come in the great interpretation of

Quran verses by Fakhre Razi: "Every one who lies about God, two cases

will happen to him, first torture of extreme poverty and desperation in this

world and secondly privation and disappointment of his goal". (Fakir Razi

1990, vol. 6, p. 68).

Another verse says: "Every one who lies about God, he will never

fulfill any goal in his life". The term "lying" in this verse shows that lying

about God and lying about people both cause disappointment and

privation. (Najafi, 1398, vol. 11, p. 393)

In another verse, God has asserted that: "All faces bend and respect

to the ever- lasting ever-lived God but those who carry sins and bad deeds

will be disappointed". (ch. Taha. V. 111). Also a verse says: "Every one

who makes himself dirty with sins, he will definitely be fully

disappointed". (ch. Shams, v. 10). We must note that three sets of people

are addressed by those verses which have the terms "hopelessness" and

"hopelessness" as central theme: the first, set of verses are those which are

addressed to all people: "If we invoke our mercy to man and then cease

15

. Nasser Macramé Shirazes, born 1345 in Shiraz. He is a contemporary well known inter

of Quran. He has more than 100 published works most of which translated to a verity of

languages.

The Analysis of Causes and effects…. 49

that mercy, he will definitely be despair". (ch. Hood, v. 9). This verse

emphasizes that every God-given grace is an aspect of God's mercy. This

mercy fulfills some needs of mainlined. If he loses this grace, he will be

disappointed". (Tabatabaei. 1417, vol. 12, p. 232). Verse no. 83, of Esra

chapter, asserts that "when we invoke mercy to man, he forgets God's

graces, when we with draw this mercy he will be despair" (Esra. V. 83).

The second set is those verses addressed to non-believers and pagans.

"Those who deny God's revelations and the day of resurrection are in fact

despair from God's mercy, they will severely be tortured" (ch. Ankaboot,

v. 23) Disappointment is a sort of torture. Bell ever are in full hopefulness

through which he keeps thin lying about the God's revelations and time of

resurrection. (Modarresi, vol. 9, 1376, p. 411)."No one will be

disappointed of God's mercy, but the pagans." (ch. Yousef. V. 87). God

always addresses the pagans with merciful sense, inviting them to the right

path, calling them as his own creatures.

Hashemi Rafsanjani, in Rahnama Quran inter predation, asserts:

"difficulties and happenings make a man disappointed" (Rafsanjani, 1385,

vol. 10, p. 223).

The second batch of verses is those addressed to non-believers and

pagans." “Those who deny God‟s revelations and the Day of resurrection

are in fact despair from God‟s mercy, they will severely be tortured “ ( ch.

Ankaboot, v. 23). Disappointment is a sort of torture. Believers are in full

hopefulness through which they keep thinking about God‟s revelations

and time of resurrection. (Modarresi, vol. 9-1378- page:411) “No one will

be disappointed of God‟s mercy but the pagans."( ch. Joseph-v. 87). God

always addresses the pagans with merciful sense, inviting them to the right

path, calling them as His own creatures. He invites them to Islam and to

turn against paganism."O believers don't take those toward whom God is

furious, as friends. They definitely are despair of the day of resurrection."

(ch. Momtaheneh, v. 13).

The third category of verses is addressed to the prophets and

messengers who got despair of their own people to believe in God. "Until

the prophets got disappointed of them" (ch. Joseph, v. 110)

50. Safinah, No. 13

Tabatabaei in this respect says: "these messengers invited their

people to God and to the right path, but they rejected, as the messengers

warned them more, the people insisted more, "until the messengers got

disappointed" (Tabatabaei, 1417, vol. 11, p. 380).

The same process mentioned in ch. Hood, v. 36, and in ch. Noah, v.

27. Noah, for instance, having got despair of his people, asked God to

destroy them all. (ch. Noah. V. 27).

Causes of Hopelessness Hopelessness mostly found in those who have no attention toward

God. Despair people see just dark sides of life and are away from light

sides of life. Addressing these people, Quran says: "Never be despair of

God's mercy and grace, just pagans are despair of God's mercy" (ch.

Joseph, 87).

Interpreting this verse, Tabatabaei says: "Being despair of God's

mercy is paganism because it ignores God's power and his vast mercy"

(Tabatabaei, 1417, v. 11, p. 290). So Quran makes a parallel between

despair and paganism. We can say that religion is a window toward

hopefulness and optimistic glance toward life. Despair people have no

correct conception of religion. Good knowledge of religion makes man the

best believer. Lack of this knowledge makes man so weak in belief and

understanding that he will be disappointed whenever he sees a sever

difficulty or problem. There is a close relationship between being a true

believer and having a good knowledge of religion leading man to the

realm of optimism and hopefulness. So, we can say that the basic cause of

hopelessness toward God's mercy is man's short-comings in understanding

the true scheme of religion. The believers take God's graces as something

to thank for. And problems and miseries in life are for man to be tested by.

God is to test man and man is to be patient on. So, both cases make man

be hopeful in his life.

The Analysis of Causes and effects…. 51

Elements Causes Disparity A variety of elements emerge this psychic phenomenon which due to

the kind of men's condition of life takes different shapes. Generally, we

can put these elements as:

1. Having no goal and no perspective: One of the basic elements which leads man to lack of identity,

hopelessness and disappointment, is lack of goal and perspective in his

life. Since having goal, purpose and desire in life makes the stimuli for

man‟s deed, not having a specific desire and goal in life, puts man in a

psychic chaos. Quran discusses this abnormality by saying: "Do those who

are sick-hearted, think that we don't reveal their spite and hatred?" (ch.

Muhammad, v. 29).

Sometimes man is to fulfill a goal, but he sees some social,

individual, external or internal difficulties: this state may lead to absurdity.

So, it is a need for man first to know his goal well, trying to test all the

needed cases which help him fulfill that goal. Second, he must choose a

goal that is clear and practical. Wish is an attractive term. Man always

uses terms like: "I wish I…, "I wish I had done this and that…". These all

mean " Desires and hopes. The term "I wish" is used in Quran for 14

times”, as Ibn manzdoor says". ( Ibn manzdoor, 1408, vol. 12, p. 373).

Quran says in this respect: "I wish there had been east-west distance

between you and me you are a bad fellow" (ch. Zokhrof. V. 38).

Some of the verses of Quran prevent the believers of some wishes

implicitly or explicitly. Also they are prevented of wishing something by

which someone got better than others. “Never wish something by which

someone got superior than you" (ch. Nesa, v. 32).

Regarding some interpreters views, we find out that man must not

wish sth which God has given to someone. Two of these interpreters are:.

(Tabari, 1995, vol. 4, p. 67 and Tabarsi, 1379, vol. 3, p. 64)

52. Safinah, No. 13

According to Imams‟ hadiths, wishing something unreachable and

hoping something un-fulfillable are condemned. Although wish and hope

generally give energy to life. Our holy prophet, in this respect says: "in

fact wish is a God- given grace for my followers. If there was no wish, no

mother would give milk to her child and no farmer would grow food"

(Majlesi, 1409, vol. 74, p. 175).

Accordingly, we find out that in Islam everything has been regarded

in normal and medium level, no more, no less. There is no excess or

dissipation in Islam. Islam deals with, wish and hope by the same

moderation. When man does excess he wishes unobtainable wishes. When

he dissipates, he involves in hopelessness.

Will is a vital phenomenon in fulfilling any goal. In this case, every

failure gives man enough experience to win. In this respect, having logical

right conception of that goal produces right path toward fulfillment. Once

you have an eternal goal, the obstacles will be easier to be solved. Quran

in this respect says: "Definitely, in every difficulty, there is a solution."

(ch. Sharh, v. 6). This reveals that patience gives birth to easiness.

We can conclude that hopelessness means nothing to believers who

are patient, have logical, reachable goals, and see more experiences in

having difficulties.

2. Having unfair analysis of other's deeds: This case is to be parallel to jealousy, as Islamic concepts denote.

Jealousy means: one‟s getting something away of someone and obtaining

that to be his. (Sadr, 1378. P. 47). A jealous, is one who is ready to do all.

But the result is losing his belief in this process. When his belief is lost, he

not only loses his chance of spiritual growth, but also he may lose his goal

leading him to hopelessness and disappointment and consequently he may

commit suicide. Because of this, religious law and wisdom forbid

jealousy. Quran in this respect says: "How badly the jealous people sold

themselves, they, because of jealousy, denied God-given graces saying

that why God gives his graces to some people, they involved in bad

hatred. The pagans are in bad torture." (ch. Cow, v. 90).

The Analysis of Causes and effects…. 53

Some of the Quran interpreters believe that this verse talks about the

Jewish scholars whom jealousy prevented them from believing in Islam.

Because the holy prophet was not a Jew but an Arab from Hejaz.

(Tabatabaei, 1417, vol. 1, p. 223/ Makarem shirazi, 1374, vol. 1, p. 346).

Another verse, in this respect, says: "Many of Jewish and Christians want

to turn you back to paganism because of jealousy" (ch. Cow, v. 109).

Another verse in this respect says: "some people feel jealousy toward

other whom God gave his graces" (ch. Women- v. 54). Professor Mohsen

Gharati, in this respect, writes: "The jealous person erects against God‟s

will and grace. Because God is the source of all graces and mercies and

the jealous hopes that this source dries" (Gharati, 1385- vol. 2, p. 307).

Our holy prophet condemns the jealous saying that: “The believers

have no right to be jealous just for obtaining knowledge and science"

(Payandeh- 1382, p. 64).

As a result, we can say that jealousy not only has bad effects on

spiritual and mental growth of man, but also it has bad effects on man‟s

body and health. The jealous mostly seem to be nervous, abnormal, weak

in personality and impatient, involving in hopelessness very soon.

3. Sense of poverty and short comings. : Poverty means: Having no sufficiency of needs. In a society, when

some have every things they need, and some have no sufficiency, it leads

to imbalancement and tyranny. This state makes such a society polluted by

pride and poverty. In other words, some suffer, and some enjoy, leading to

corruption and abnormality in all. Islam rejects poverty and condemns

over-joyment and tyranny. This discrimination and bias lead to psychic

and mental confusion in such a society because of which happiness and

security go away giving their places to poverty and disappointment. This

is absolutely condemned and rejected by Islam and Islamic leaders. God is

the only who has no need. In this respect Quran says: "God has no need

and you are poor requesting him to give you" (ch. Muhammad, v. 38).

54. Safinah, No. 13

Poverty is completely condemned by Quran. God saying to the

prophet: "God found you poor and made you rich" (ch, dhoha, v. 8).

Throughout Quran, poverty regarded as negative. Because poverty makes

man be doubtful about his life, being afraid of getting involved in hunger,

and problems leading to hopelessness and disappointment. This

hopelessness makes man destroy his belief and his religion. The holy

prophet in this respect says: “poverty is a parallel to paganism" (Koleini-

1401- vol. 2, p. 307).

Imam Sadiq says: "That wealth which makes you self-sufficient

against the tyrannical rulers is better than poverty which makes you

needed" (Sadoogh- 1404- vol. 3, p. 166/ Hakimi- 1385, vol. 3, p. 208).

Hopelessness and disappointment from life are the basic results of

poverty.

4. Having no correct understanding of one’s abilities. : Having no right correct understanding of one's abilities and potentials

and his physical and mental needs like his need to kindness, security and

social situation, all produce a mental imbalance and behavioral disorder in

man. Consequently hopelessness and disappointment will be the product.

On the other side, if man has a proper understanding of his own

abilities, desires and needs, he will definitely know how to deal with his

daily problems, choosing the best solutions.

Social and family customs can not provide a good stable base for

man's success. Because any changes in these customs may disturb his

personality and his social, mental stability. Self-confidence and self-

mental sufficiency are the best bases in this respect, never lead to

hopelessness. Of course different people have different needs and

potentials. This difference, as Quran asserts, is to test people: '' we keep

some people up and some people down all to be tested''. (ch. Graces. V.

165)

Imam Ali (peace be on him) in this respect says: '' men's glory

embedded in their physical, mental and potential differences. Their failure

The Analysis of Causes and effects…. 55

and destruction lie in their physical mental and potential similarities

(Majlesi, 1403, vol 77, p 382). Therefore, man by having right

understanding of his own capabilities and having independence of

personality and good knowledge of problem solving, can have a successful

prosperous life. Because of which he sees stability, success, hopefulness

and peace.

5. Having sense of failure and lack of success: The sense of failure and lack of success play the basic role in man's

dissatisfaction in life. When man feels he hasn‟t got his desire( failure) or

he has lost all he had (lack) or he has fallen in catastrophe (event) all lead

to inability, hopelessness and finally cause his dissatisfaction of life. Since

people deal with the problems differently, some resist some break and

some surrender. Those who resist strongly, in fact they are real tolerant.

(Mann 1362- vol. 1- p, 459).

From the religious point of view, the believers who believe that all

events are mathematically in logical order, will never be disappointed of

trying and making efforts to fulfill their own desires. If they fulfill, that

will be a glorious victory, if they don‟t fulfill, they will never be

disappointed because they interpret the case under the shade of God's

grace and expedience. The holy Quran says:'' finally, never be unhappy of

what you lost or of what you saw in your life'' ( ch. Al. Emran. V. 153).

This verse shows that the believers as wise men deal with every event

logically. Imam Khomeini, the founder of Islamic revolution in Iran, in

this respect says:'' never be despair of your affairs, because the affairs are

not done at once but gradually. Hopelessness is a satanic case and hope is

a God case, always be hopeful'' (Imam Khomeini- 1372- p. 72).

Quran puts trusting in God as one of the basic elements of success. In

God only men trust. This is the key statement which leads man to

tranquility, peace and hopefulness. '' Everyone who trusts in God, he will

put him in full sufficiency''. (The holy Quran; 65:3).

Thus, those who have no trust in God, live in a process of just earthly

joy and seizing the time. Any difficulty in this process will lead to despair.

56. Safinah, No. 13

Results of Despair and Hopelessness: 1. Feeling mixed up and perplexity

One reason of arising this feeling in human beings is that most of the

people kept their past bitter life in mind, continuously review and recall it

and that is because they connected themselves to the past and let the past

bitter events control their future. However in religious contexts this case is

rejected because it leads the individual to feel the vain and absurd life and

finally drag them to despair and hopelessness and in return make them

hopeful to future (( ch. Believers -v. 125 ))." Do you think we create you

vainly?” Tabarsi says: “On the whole the purpose is that human must not

think he been created to do everything and not castigate for his deeds,

surely such a creation is a vain. Because anyone who did something that

neither him nor other get benefit, in that way he did something vain. . It is

obvious that God is free from need and get no benefit from human

creation. So human must be the beneficiary of this creation. Thus human

should struggle and reach to a result of his struggle. Otherwise reaching to

this phase makes a feeling of vanity, aimlessness and absurd in the

person." (Tabarsi 1372, g 17, p 191). In Imams” narrations also it is

forbidden for man to be in such condition. Imam Ali said: "what is gone,

is passed and what will come, is not existed now. So stand up and

appreciate the chance present between two things which do not exist now.

(187- Nahj al. Balaghe). It is clear that if human enters the life with such a

mentality as imam Ali says, he feels healthful and successful, having no

time for sorrow and despair and ultimately he will get free of all despairs.

2. Losing joy and freshness: The terms cheerfulness and mirth used in the holy Quran as

happiness and gladness. Cheerfulness used for transient pleasure and its

main use is in body pleasure. (Ragheb Isfahany 141. 628)

The Analysis of Causes and effects…. 57

Mirth is another term used in the holy Quran, is mirth which is

parallel to joy. In the dictionary of Quran the difference between the two

are mentioned like this: Mirth used in a praised joy but cheerfulness used

in forbidden joy which makes pride. Mirth results from thought and

cheerfulness results from the power of passion. (Qoreshy 175, p 5). Usage

of the term mirth shows that it is used in a situation that there is true

benefit and joy, however cheerfulness used in situations that there is no

benefit or joy and just happiness without any benefit. Naturally any person

who has goals and needs in life when he gains them he will be happy. The

holy Quran, in this respect mentions”: It is with God‟s grace and mercy

that make the believers happy and it is better than whatever they gain”.

(ch. Jones- v. 57 ). But we should consider that human under God

protection and virtuousness can gain peace, security and joyfulness in his

life and can always enjoy it. Sometimes, people under hardship

circumstance of life, they lost the joy and freshness of life and with the

less unpleasantness become disappointed and helplessness. By losing this

joy and freshness, man will be indifferent toward his life. Being

indifferent means loss of feeling, motivation or passion and actually it is a

psychological term for ignorance. Because the person pays no attention to

emotional, social or physical aspects of life or in other words 'inattentive

"(1382 Ganjy). One reason that leads human to this situation and impels

them to hopelessness, is that they don‟t have a correct meaning of the goal

and philosophy of life, feeling that they have no objectives and no support.

Finally, they fall in hopelessness, having no hope in God‟s graces and

mercy.

The highly sublime God in this respect says: “O, my servants who

dissipation to them doesn’t be despair from God grant and merci”. (The

holy Quran; 39, 53).

The sentence “don‟t be upset” refused us from upsetness and

previously implies "don‟t be disappointed from God‟s grant.

For to be sure and certain after that tell us” surely, God forgive all the

sins‟‟. And his compassionate isn‟t just to certain evil deeds but include all

of the sins. Imam Ali (peace be upon him) emphasize to keep the joy say:”

don‟t forget your health and strength of young years, your wealth and joy

58. Safinah, No. 13

and cultivate your last day. (Rezaie1377). This stresses show that our

merciful God has invite men to the healthy and happiness and that in this

case forbidden the despair and also men sell not despair from contact with

difficulties and most give importance to his life.

3. Negative Prejudgment and pessimism: That implies as suspicion and bad intention, (bad faith) in Quran

certainly both of them destroy the faith and the relations between men.

The Merciful God, prevents us from it and say: “o, believers to abstain

from the most of suspicion because some of them are sins”. (The holy Quran;

49:12).

Certainly the upset and despair made people suspect about others and

neglect the God‟s and human rights. Suspicion and bad faith have bad

effects on the social relations of human beings and make them not to help

others, to neglect others” conditions and missing the love.

All of these factors make persons have no tolerance when they face

difficulties and they become upset and despair feeling loneliness.

Thus, this manner can be numerate as a result of human despair

which produced because of the faith weaknesses of individuals.

4)Becoming indifferent to life and taking suicide as a solution:.

Human life is the first and most basic gift that God has bestowed to

men. Thus, man cannot be indifferent toward it. Men have no right to

destroy their lives because God is the owner of human beings. And their

souls are the parcels of the merciful God. Therefore we must take care of

them destroying which is a crime.

Suicide generally is an act which is committed by one who is despair

and has no desire to live more. In other words, committing suicide is

directly or indirectly caused by the victim positive or negative act. There

The Analysis of Causes and effects…. 59

are a variety of factors which push the victims toward suicide, some are

external and some are internal. In this respect the externals are more

important.

We have 4 kinds of suicide:

Suicide which is the result of Melancholia

Suicide from hopelessness and sadness

Suicide from suspicion

Suicide results from having no sensible motivations in life

(Emil, Dorkheim-1378-vol. 6-p. 31).

The second kind of suicide is our subject for this paper. This kind

happens because of deep depression in which the patients can‟t devaluate

their own relationships with others correctly. Committing suicide, as Islam

says, in fact is a withdrawing from fulfilling the most perfect sublimity

which is the extreme objective of men‟s creation ignoring of which leads

men to the realm of failure, sorrow and depression. For this reason

committing suicide is fully forbidden (Haaram) in Islam. In this respect

the Holy Quran says to us:” Don‟t kill your souls, surely God is grant and

merciful to you and everybody who commits it from amenity and tyranny

then we entered him in fire”( ch. Women. V. 29). The idiom “don‟t kill” is

negative and it‟s implies to absolute leaving such an act, “Tabatabaei” in

this respect says:” in fact this sentence warns persons to kill

themselves."Don‟t kill your souls” implies for suicide that indeed is

prohibited and after that tell us:‟‟ surely God is grant and merciful about

you”( Tabatabaei-1393-vol. 5p. 506). Imam Sadiq in this respect

says:”Any one who kills himself will dwell in hell forever."( Toosi-1365-

vol. 9-p. 207). The Holy Quran in the respect says:”Don‟t kill soul that

God gave it to us except by reason” (ch. Asraa, v. 33)

Man is a very sacred creature in whom God has embedded a lot of

gifts. This God-given gift is to be bred and protected well.

60. Safinah, No. 13

Conclusion We can conclude that there is no life without failure and despair. .

Because there are many factors that attract people to despair and upset.

But the case which is very helpful and vital for removing the obstacles is

our faith to God and our efforts to use the correct methods in contact with

problems.

In other hand, the holy Quran paganism as the most important factor

causes despair. Because the unbelievers has lost the real, true path to God

and became unbelievers, fully attracted by earthy world. Forgetting the

most merciful God, they are disabled to fulfill their purposes. However

such people because they cannot tolerate and resist against difficulties,

they suffer from upset, sadness and despair. The lack of trust in God

makes these people involve in stress, thread, disparity and even

abnormality. They see committing suicide as the best way for getting

relief. On the contrary, the believers being supported by good philosophy

of life and believing in that invisible hand, are capable of dealing with

different types of problems, trying to look at the world with the

pessimistic glasses of hope and faith, finding out the traces of success and

glory in religion and religious perspectives which give no time and chance

to absurdity and despair.

Hajj ZAHRA SABOUHI

Abstract: The first house (of worship) appointed for men was that at

Bakka (Bakka is one of the names of Mecca), full of blessing and

guidance for all kinds of beings, in it is signs manifest, the station of

Abraham who even enters it attains security. Thereto is a duty men

owe to Allah –those who can afford the journey , but if any deny

faith, Allah stands not in need of any of his creatures.( al- Imran 3/

96- 97 )

62. Safinah, No. 13

Hajj was prescribed in the six year after Hijrat, migration of the

holy Prophet (p.b.u.h.) from Mecca to Medina.

"and complete the hajj and Umrah in the service of Allah"

(The holy Quran; 2/194)

"Pilgrimage thereto is a duty men owe to Allah, those who can

afford the journey"

(The holy Quran; 3/ 97)

The pilgrimage to Mecca is one of the pillars of Islam and is

obligatory to those with sufficient financial means. From the practical and

conceptual point of view, the most important pillars of the Islamic

doctrine which motivate the Muslim nation and makes its people

conscious, respectable and honorable, and from the social perspective

responsible are Tawhead, Jihad, and Hajj.

Hajj could have been a yearly course of practical and theoretical

teachings of the Islamic doctrine given to more than million Muslims

during the pilgrimage. Then they could learn the purpose of the Hajj, the

meaning of the Prophecy, the importance of the unity and the fate of

Muslims.

Hajj is the evolution of man toward Allah. It is a symbolic

representation of the philosophy of creation of Adam, history, unity, of the

Islamic ideology as a symbol of Ummah. In this representation the main

characters are Adam, Abraham, Hagar and Satan, and every Muslim is

playing all of these roles. Also all Muslims are considered equal,

regardless of being white or black, and not on the basis of race, sex, social

status, all are the same.

Hajj occurs during the highly respected month of Zil-Hajjah, in

the land Mecca, which is peaceful and tranquil and as a symbol of security

and peace instead of fear, hatred and war, in a situation to worship while

people are free to face almighty Allah.

Hajj. 63

“And call upon the people for hajj, they will come to you on

their bare feet or riding any weak camel and they come to you from

every for desert”

(The holy Quran; 22/ 27)

Hajj is a migration from all those needs and greed which distract

you from Allah. Before departure and performing the rituals of hajj, the

people should recover, observe, and solve all their obligations and duties

from their inner selves up to their monetary duties and social and family

affairs and problems in a very humble and peaceful solutions and

manners. As a “show” as to be prepared for going to “eternity “and a

representation of returning to “Allah”.

“To Allah we belong and to him is our return”

(The holy Quran; 11/ 156 - 32/ 53)

And people attend in an assembly of truth and devotion, sincerity

and purification in the presence of a sovereign omnipotent, and as turning

point to their origin, the normal clothes should be put away in order to

disregard the borders of any race, social class, position, values, family, all

away but “as a human being” by wrapping two pieces of cloth as “ihram”

and no distinction is apparent and visible.

“Everything will perish but his countenance”

(The holy Quran; 29/88)

Hajj is a movement from selfishness to goodness, from

deficiencies toward perfection, from a materialistic and worldly life

toward a heavenly life.

Some steps should be followed in order to fulfill this holy

pilgrimage, such as:

Declaring the indentation (niyyat ), praying in Migat, avoiding

certain action, circumambulating (the kaaba), allegiance and the

Blackstone, Ibrahim‟s position, tawaf and sa‟ay, (then the greater

pilgrimage ), Arafat, Masher, Mina, the Battle Front, sacrifice ( the

sacrifice of Ismail , the three idols, the Eid, the delay in Mina, consequent

64. Safinah, No. 13

attacks after Eid, to recite the last message, holy Quran (at last once )),

now that you stand in position of Ibrahim, and should play his role, live

like him, be the architect of Kaba of your faith. Re-breathe life into their

bodies that are numb and dead from the suffering of oppression and

darkness of ignorance. Encourage them to stand on their feet and give

them direction. Call upon them to come to hajj, to tawaf

(circumambulating). After entering tawaf, denying selfishness and

purifying yourself to adopt the characteristics of Abraham, you have

promised Allah to follow his path, and Allah is your witness. But the more

important lesson is the “Abraham‟s tradition” hajj, the tradition of idol-

fighter Abraham, in “Allah‟s house” or the “house of people”. Abraham‟s

tradition is manifested as he is “imam”.

That if there is no imamate, then there is no true leadership, if

there is no goal, making tawaf around the idol-house. Tawaf

(circumambulating) is a sign of tawaf around the truth and to follow the

path of truth and follow the path of spiritual leaders, those who disgrace

all worldly masters. Fully in love with Allah.

Hajj in the true and real state is as a mother of fact as specimen or

pattern of two scenes, and in each and every act of Hajj there are two

implied realities. Although in every one of Allah‟s commands there are

manifold benefits and much wisdom, of which the significance and deeper

meanings are mostly of such depth and our minds, cannot even conceive

them. But much significance in the other hand is such that every mind can

comprehend.

Similarly, hajj is such that mostly the significance and wisdom

that lies in its each and every act is not easily understood while many

other significances and the wisdom in them can easily be grasped. Firstly,

hajj depict the death, like our departure from this world and circumstances

after the death, secondly, it gives a most vivid practical description of the

unity, love, devotion, adoration and a true life and most significantly the

“leader ship” as exemplified in the devotions and efforts of Abraham as

the holy Quran remarks as “imam”, imams the chosen and appointed

people by Allah.

Hajj. 65

The people whose positions from a Quranic view are considered

higher than prophets and prophethood.

“Who would shrink from joining Abraham’s sect except

someone who fools himself? We selected him during worldly life, while

in the hereafter he will be among the honorable ones.”

(The holy Quran; 2/130)

“When his Lord tested Abraham by means of (certain) words,

and he fulfilled them, he said:" I am going to make you into a leader for

mankind." he said:" what about my offspring?" he said:" my pledge

does not apply to evildoers."”

(The holy Quran; 2/124)

Fazil Ibn Shazan(part 2) ABDOL HOSAIN TALEI

The great scholar Fazl ibn Shazan is famous for his

knowledge concerning “Ahkam, Ebadat, Kalam, etc.” It is worth

mentioning the foundation of his versatile knowledge – and the very

true factor of his advancement- was his strong adherence to

infallible Imams and the narrators of their traditions (hadiths).

In the previous issue of Safinah we read the first collection

of the traditions. In the present article we are going to read some

more traditions.

Fazil Ibn Shazan. 67

Imam Mahdi Imam Reza (p.b.u.h) said:

What you are looking for i. e. Reappearance of the waited Imam

(may Allah hasten his reappearance) will not happen except you get

Mahdi examined until a few of you will remain faithful.

Then, imam said the verse

Do people reckon that they will be left alone just because they

say:” we believe,” and they will not be tested? (The Holy Quran; 29:2)

Reshad, 2:357

Capitals after death (1) Imam Sadiq (p.b.u.h) said:

No reward will be received after death except in three cases :

-The charity that he gave it when he was alive, it continues after his

death, that part of property which was endowed would not be included in

inheritance.

- An acceptable tradition that will be followed after him.

- A righteous child who asks God for his parents‟ forgiveness.

Kafi, 7:56/2

Capital s after death (2) The things that receive human after death:

- An acceptable manner he establishes which will be practiced after

his death, so he will be donated rewards similar to the person who follows

that manner without decreasing that reward of that person.

- Continuous charity which continues after him.

68. Safinah, No. 13

- A good child that prays for his parents after their death, goes to Hajj

for the sake of them, donates to charities, sets an slave free, fasts and

worships for them.

Kafi 7:57/4

Manners of someone who is preparing for Hajj (Mohrem)

Imam Sadiq (p.b.u.h) said:

When you are preparing to visit the holy house of God, it is on you

to:

-Be afraid of (committing sins and punishment of) God

-Remember God frequently

-Limit your speaking unless you say benedictions, because one of the

signs of hajj‟s and Omra‟s completion is to avoid saying things but

valuable things, as God says, “ anyone who undertakes the pilgrimage

during them should not indulge in amorous intercourse, nor any

immorality nor wrangling during the pilgrimage." (Holy Quran, 1: 197)

“Rafasa” means accompany of women, fosoogh means telling lies

and cursing. Jedal means swearing and saying “la vallah” or “bali vallah”.

-Not to be arrogant or proud

-To reach vara‟e (to be such a pious person to avoid uncertain things)

to stop you from committing sins.

God the Almighty says, “then, let the pilgrims accomplish their acts

of cleansing, and let them fulfill their vows”. (Hajj: 29) .One of the

examples of “tafasa” (dirtiness) means to say bad words while you are

mohrem.

Al-Kafi, V. 4:338/3

Fazil Ibn Shazan. 69

Manners of brotherhood Imam Sadiq, (p.b.u.h)said:

A Muslim is brother to other Muslim. He does not disturb him, does

not cheat him in trade, does not stop supporting him, does not backbite

him, does not betray, … .

Al-Kafi V. 2:167/11; Bihar Al-Anvar, 71:273/14

Manners of invitation and propagation Imam Kazim (p. b. u. h (said:

When God the Almighty sent Moses and Haroon to Pharaoh, He told

them,

“Speak a soft word to him."(The Holy Quran, 20: 44)

It means to honor and respect him, call him in his konya (title) and

told him, oh, Aba Mosab. Because his name was valid ibn Mosab and his

konya, abu Mosab. Then God says, “so that he may be reminded or even

feel afraid." (The holy Quran, 20: 44) . God by telling this wanted to increase

Moses willing to approach Pharaoh, though God was aware Pharaoh

would not accept his warning or would not be scared unless he face

punishment; no one faith would be accepted in that time if he was not a

faithful person before.

Biharul anvar, v. 13:134/40

Manner of being a Shia Imam Baqir,

Sometimes a person of Ali‟s follower is living in a group or tribe,

which is an ornament for them. He is the best when it gets to trustfulness,

is fair and the most honest one. So others trust him and put their assets

with him. When ask about him, the tribe people would say, who is the one

70. Safinah, No. 13

similar to him who is the most honest and truthfulness ones? ( be like this

one)

Biharul anvar, v. 34:306/40

Manner of worship Imam Sadiq,

Do not force yourself to worship unless you feel like it from your

heart.

Biharul Anvar, V. 68:213/4

Manner of saying prayer: imam Sajjad’s prayer Imam Sadiq, when imam Sajjad was standing for prayer, his face‟s

color changed. While prostrating, he did not leave it unless he was

sweating (it means his prostrating was long.)

A selection from kefayat al-mohtadi, 110; kamal al-din, v. 1:319; ehtejaj, v. 2:318;

chehel hadith, 49, 8

The names of God Imam kazem (p. b. u. h ):

God:

-is (The First), which means there isn‟t any being before Him.

-is (The Last), which means there isn‟t any being after Him.

-is (The Old), which means any being except Him is a creature.

God is above creature‟s features.

Biharul Anvar, 54:80/54

Fazil Ibn Shazan. 71

God and his description Imam Sadiq (p.b.u.h): God can‟t be described, how would you

describe Him, while He says in His book:

“They have not valued Allah with his true value”(The holy Quran;

2:91)

So no word can be said about God, unless God is above it.

Al-Kafi, Vol 1:103/11

Reappearance of Imam Mahdi (p.b.u.h)(1) Fozail ibn yasar says:

I asked imam bager, is there any exact time for reappearance (may

Allah hasten his reappearance) ?

Imam repeated these sentence three times:

“They are liars who determine time for his reappearance!”.

Biharul Anvar, 52:103/5

Reappearance of Imam Mahdi (p.b.u.h)(2) Imam Sadiq (p. b. u. h)

They are liars who determine time for reappearance. Nor did we set

an exact time in the past nor we will set it in future.

Biharul Anvar, 52:103/5

Reappearance of Imam Mahdi (p.b.u.h)(2) Imam Sadiq (p.b.u.h)

72. Safinah, No. 13

Every one of people who determines time for reappearance, you can

reject it without fear (know him as a liar), since we didn‟t determine a

time for any one and we will not.

Biharul Anvar, 52:103/8

Gratitude prostration: Jamal Ibn Dorraj

Imam Sadiq told me: the closest time to God is when a person

calling God while prostrating. What do you say in prostration?

I asked: please teach me.

He said: oh God of all lords! Oh the King of all kings! Oh the Master

of all masters! Oh the Omnipotent of all powerful! Oh the Worshipped one

for all worshipped ones! Send your blessings to Muhammad and his

family. Then ask God whatever you want and then say I am the servant

whose life is at Your Hand. Then ask your requests because not only He is

Generous but also no demand is hard for Him.

Biharul Anvar, 83:233/58

Good -Relation to Spouse TAHEREH MOGHADASI / MINA OSKOUEI

Introduction: A woman and a man who are themselves eager

to get married to each other will try hard to have a calm and

peaceful life as holy Quran says the goal of marriage is to find

peace and equilibrium. But formation of a new family is not

sufficient by itself. Each member of this new family is responsible to

reach family to the mentioned goals. To realize the goals of family,

couples should have a special way of treatment with each other,

which is called “good relationship”. The topic of humane

relationship is not a new subject; it has a long history and during

the human’s lifetime it was exposed to various changes; sometimes

woman have been considered as goods, sometimes men were free to

do anything they wanted with women and sometimes men have

considered women devilish creatures so men were trying to keep

themselves away from them.

74. Safinah, No. 13

The question here is what is a good relationship like (among a

woman and a man in a family)?

The holy Quran, Imams‟ narratives, commentary sources and moral

advices. How do they introduce this subject?

Nowadays, noticing the increasing number of divorced couples and

family conflicts, it seems that spouses have not enough information about

how to behave with each other. We tried to provide you with answers of

the mentioned questions in terms of the holy Quran, and the narratives of

imams.

The Concept of Good Relationship Good–relationship is a Quranic concept which is inferred from this

verse:

“treat them politely “(The holy Quran; 4:19)

Quran interpreters mention different meanings for this verse but all

interpretations share a common concept for goodness which is the norm of

goodness in society; some have defined goodness (norm) like this:

whatever logic and approved customs of a society accept; some said

“things which are approved logically and God‟s words and imams approve

them."

In all laws already, cheerfulness, kindness to each others, avoiding

discourtesy or bad behavior are factors of good-behavior. This shows that

if couples avoid misbehaving each others, then in fact they have good –

relationship.

The Necessity of Good –Relationship in Life: Mankind is different from animals regarding some aspects. The most

important difference between a human and an animal is that when an

animal‟s physical needs have been met there would be nothing else left.

But human species have other requirements; they desire to have a good-

relationship with another human being.

Good-Relation to Spouse. 75

Especially in family life members expect to see kindness, loyalty and

forgiveness from each other. Family life is based on having good

relationship with each others. If a couple lives a live desirable from all

aspects but lacks good- relationship, it seems that the base of this family is

on water which will destroy in no time. The base of having good

relationship is on respecting each other and being aware of each spouse‟s

statues and rights in a family.

A woman should know her husband‟s rights and his statues and

likewise a man should be aware of his wife statues and rights, obliged

himself to respect the other one.

The holy Quran states:

“Woman have same (right in relation to their husbands ) as are

expected in all decency from them “(The holy Quran; 2: 228 )

In another verse to strengthen the foundation of the family and to

stop any misabuse by men, Quran says:

”Treat them politely; even if you dislike them, perhaps you

dislike something in which God has placed much good “(The holy Quran;

4:19)

These orders by God are to respect women‟s rights and freedom. God

in this verse, orders men to treat woman respectfully, saying you men

have no right not to be kind or be too serious to your wives, violate their

rights or avoid paying their marriage portion. You must be kind with

them, treat them politely, and cultivate love and happiness in their heart to

warm up the family life.

This verse in fact wants to say:

Human beings are the servant of kindness.

Being treated well and respectfully by men, mentioned in verse 19 of

Nesa, is defined as a duty for husband and a right for wife, which

guarantee a family life and its happiness. In the light of kindness,

difficulties are tolerable; in this way life would be sweet as God says:

76. Safinah, No. 13

“Is there any reward for kindness except kindness it self “(the holy

Quran; 55:60 )

Yes! Well-treating will absorb and cause well-treatment. When a

man meets his wife‟s psychological needs, in return, his needs would be

met. If a man desires to live a peaceful life, he has no alternative rather

satisfying his wife.

Islam desires an attractive family as an “Islamic family”. A man who

is trying to form such a family is supported by imams‟ prayers which will

bring God‟s forgiveness for him. Imam Sadiq said: God‟s blessing to the

servant (an individual) who makes peace between himself and her wife.

Holy prophet said to Imam Ali (p.b.u.h)

“O‟ Ali! Serving family is a compensation for big sins, a cause for

satisfying God, a marriage portion for angels in heaven, a cause for

promoting levels in front of God. O‟ Ali! Do not save family but a truthful

man or martyr or a man whom God desires him the blessings of this world

and Hereafter.

The value of having “good –relationship” in Islam Here we discuss this issue in terms of its aspects:

1- The holy verse of “treat them politely;” (The holy

Quran; 4:19)

Basically the foundation of a Quranic community is based on unit of

family. Holy Quran gave a unique place to family. It pays special attention

to “family” as a center of morality, and training, trying to highlight and

strengthen its place by its teachings and guidelines. Quran specifically

chooses a unique role for woman in the unit of family as she is mainly the

trainer of the new generation. To this end, quite a few number of verses

allocated to women‟s issues. One of these basic issues is how to behave

your wives and women.

Good-Relation to Spouse. 77

In the above-mentioned verse, God orders us to apply good behavior

and humanistic relationship with women. After forbidding bothering and

hurting women, the verse orders us to treat them in the usual, approved

way society-wise; in a way logic and traditions of prophets and Imams

credit and approve. Interpreting this verse, some believe this verse implied

having good relationship with them, emotional –wise and financial –wise.

And some believe it means treat them kindly and gently.

Some interpreters say: treat them based on justice, and in a

humanistic way. Recognize their social and human rights.

Anyway, men or women each have their special physiological or

psychological needs and accordingly some duties and responsibilities

should be observed. Women should not be treated harshly or expect them

more than their capability. Allameh Tabatabaei wrote about this verse: “a

usual, custom (Mobroof) behavior is which is known in society."Then

added: when Ma‟aroof collocated with treatment means: treat and

accompany women as it is usual and approved. As each person is a

building block of a society, so the interaction among individuals of each

society should be based on justice; but if an individual be always a givers

and never receives equal rights or never benefits, something unfair

happened which violates the “usual and fair relationships among

individuals. God clarified in His holy book Quran people men or women –

are branches of a root and a society to form and establish itself needs

them. Therefore men and women, regardless of all differences that they

have are equal in value and influence on a society. Due to this fact,

women should be equal to men in freedom of speech and thinking. As

each individual is considered to possess free will and thought, they

themselves are free to cause their own benefits or harms."

Interpreting this verse, Modarrisi said: one of the women‟s rights is

to be well –treated by men, and her rights to be respected and recognized

by men. Islamic system in its various rules relies on usual trends of each

society. Regarding marital life, as well, it relies on usual, approved trends

of each society.

78. Safinah, No. 13

2- The addresses of this verse

The addresses of this verse as it is very clear are husbands, though it

is clear that this responsibility cannot be limited to husbands. Quran

introduces the philosophy of “creating spouse” to reach them to “peace”.

The “peace” which is rooted in kindness that God places between them.

Basically, to reach this peace, they are both sides‟ duty to treat each other

well.

Abnd Jamdi Amdi said: the implication of this verse is not only

“husbands” but “men” in general. It can refer to brothers, colleges …but

why does the verse address men?

If contemplating on it, we find out during history it was Arab‟s

women who were suffered from ill-treatment of their husbands.

So it is natural to overcome that culture, we should address the ones

who created the cruel, governing present culture. The verses like above –

mentioned verse are to defend women‟s rights.

3- The fundamental role of having good

relationship between spouses

Quran says:

”treat them politely; even if you dislike them, perhaps you

dislike something in which God has placed much good “(The holy Quran

4:19)

In this verse men are recommended to look up to their wives so if

they don‟t love them or they are not much interested in saving their

marriage, while there is no spiritual or financial harms for them, they

should be patient and continue their life with them. If they are not satisfied

with their wives, they should not think of divorce rapidly or ill-treat them.

Because may be they are misjudging the situation and God puts some

“great blessings” for them in this trouble.

Good-Relation to Spouse. 79

It should be noted that “great blessings” has a broad meaning which

one of them can be good, blessed kinds.

Resolving family problems and be patient is better for children rather

divorce can be another example for this verse.

4- Quranic Role Models

God regarding Ayyob‟s swearing about his wife says:

'Take a bundle of rushes and strike with it; and do not break your

oath.

In a tradition from Ibn Abbas about this story it reads:

Ayyob‟s medical treatment lasted long, Satan got annoyed from his

patience and satisfaction, so he decided to trick his wife. He turned into a

human being, appeared in front of Ayyob‟s wife and claimed I was ready

to cure your husband unless after his treatment, he confessed I helped him.

She got happy and accepted his condition and reported it to her husband.

Upon hearing it, Ayyob said, he is Satan who tricked you! Why did you

accept his words? When I cured, I would hit you 100 times. God counts

his swearing a moral duty for him which should be fulfilled but it should

be decreased. So God orders him to collect soft branches of palm tree or

wheat and touch his wife with them once. In this way not only did he keep

his promise but also his wife didn‟t hurt.

It seems God like marital relationship governed by love and

forgiveness. Therefore he orders Ayyob to keep his promise in a way that

his promise does not harm his relationship with his wife.

As Imam Sadiq (p.b.u.h) says:

Spouses‟ relationships should be governed by three things:

1-well -behaving wife to absorb her kindness and love to you.

2-to be good –tempered with her.

3-reaching her heart which is possible through tidying yourself up for

her.

80. Safinah, No. 13

In conclusion let‟s read a tradition from holy Prophet: “when a man

looks at his wife with love and return his wife‟s looks at her kindly, God

will look at them blissfully.”

Book Introduction Al-Nass Wel-Ijtehad

(an excerpt from the book)

Abstract::Al Nass Wel–Ijtehad is the last book of Sayyid Abdul

Husayn Sharafudeen, the great religious scholar."Ijtehad in front of

Nass”, means prioritizing personal ideas to God’s and prophet’s

orders. Nass means God exact words (holy Quran) and clear speech

of prophet and Ijtehad is inferring religious rules from Quran and

sunna from themselves (themselves refers to religious scholars).

This book includes hundred cases of different situations where first

governments stood up in front of God and prophet.

82. Safinah, No. 13

About Author The Islamic world today highly appreciates the personality of the late

great Mujtahid Sayyid Abdul husayn sharafudeen, who has made himself

as an entail for the sake of the public Islamic benefit.

This beloved personality, with its greatness and fame, has filled the

sights and hearing when the life has been flourished with the useful

existence of this great man.

The time has folded this bright page but its fragrance is still

spreading with its abundant knowledge, great effects, benevolent works

and august services for the sake of Allah, the religion and the nation.

This great man strove and endeavored as possible as he could along

his life inviting the Muslims to unite, to agree with each other and to avoid

the bad sectarianism through his eloquent each other and to avoid the bad

sectarianism through his eloquent speeches, crowded meeting and

valuable eternal books.

His History In the eighth of his old his father Yusuf returned to Aamila after he

had finished his studies and got a certificate of absolute Ijtihad from the

ulama of Iraq. His mother wished to stay near her family ( in Iraq ) to

educate her son and to prepare for him the suitable sphere beside his

grandfather and his great uncle but his father did not agree to this wish

because of his great love to him ( to his son). He promised her that he

himself would educate him and then he would send him back to Iraq in the

proper time. She accepted this condition.

Sayyid sharafudeen kept to his father and learned from him what he

needed of sciences of the Arabic language, logic, eloquence, Fiqh and

Usool. His name shone among his fallow boys and his superiority was

known while he was too young yet.

Book Introduction. 83

When sayyid sharafudeen be come seventeen years old, his father

married him to his uncles daughter (the mother of allama sayyid

Muhammad Ali ) and then sent him to Iraq to complete his studies.

In few years sayyid Sharafudden become very well- known in ijtihad

and in accuracy and firmness of evidence in arguments and deliberations.

He became famous in deciding lessons of Fiqh and usool profoundly,

quick –wittedly and quick –derivationally. He solved difficult questions in

a shortest way leading to the intended aim.

He wrote many researches on fiqh while he was in holy Najaf in a

style like the book Madarikul Ahkam Fee Shara Shara‟i‟ Ul Islam, which

had been written by his uncle sayyid Muhammad bin Ali bin al- Hussain,

who was know of his great knowledge, his high ability in deriving verdicts

and discussing the problem of fiqh in a scientific way showing his

accuracy and discernment in dealing with difficult problem s and vague

matters. Sayyid sharafudden had learned from other than the ulama of Iraq

such as Aakund mulla Muhammad Kadhim al- yazdi and the two great

authorities sayyid Issma‟eel as – Sadr and his uncle sayyid Hassan as –

sadr and their likes of the ulma and leader of the umma.

His Death And Burial The man of that big heart that beat with life and was full of

knowledge and faith become silent after passing eighty- seven years of

old, which had been spent in continuous jihad for the sake of Allah in

spreading the pure sharia, making the umma familiar with the two weighty

things; the book of Allah and pure progeny of prophet (p.b.u.h), guiding

people toward their purity and welfare and leading them on the right path

as Allah and his messenger had ordered.

He wanted, some years before his death, to go back to Iraq, the place

of his birth, of his growing up, of his study and the nation of his family

and relatives to renew the age he had spent near them and to recall those

happy days he had lived with them and to be, at the last moment of his

life, beside the sanctum of his grandfather, the guardian (imam Ali

84. Safinah, No. 13

(p.b.u.h)), whom he hoped to be buried in his pure soil and to join him in

his sanctum!

Became silent that voice, which sounded with the truth and spread

the mention of Allah. Calmed down those eyes, which stayed up to

achieve justice and to look after the general Islamic welfare.

Went out that burning torch inside that genius mind, which stayed up

to achieve justice and to look after the general Islamic welfare.

Sloped those handed that stood against the untruth and stretched with

goodness to fulfill the needs of the needy. Stopped that continues

movement of that pure body, which was a source of goodness and mercy

all the time.

He left to the better world on Monday, the thirtieth of December,

1975ad. /the eighth of jumada ath- thaniyya, 1377a. H.

When the news of his death was announced, the people of the

villages of mountain aamil, scholars, chiefs, politicians and the rest of

people, went out. At the head were the ulama and the rulers.

The honored coffin was put in a special airplane to Baghdad. The

crowds of the Muslims were waiting for him. Baghdad and kadhimiya

escorted him and then we went on towards Karbala. Every village on our

way took its share of escorting.

Karbala did the best in carrying funeral rites in way that befitted the

high position of the deceased man. When the coffin reached najaf before

the sunset, Najaf went out with all its people; ulama, scholars, poets,

notables and all classes of people. It was a memorable day that Najaf had

never seen its like before. All that was because of the high position of the

man inside the selves of all the classes of people due to his valuable

works, his nine such scientific fame and his great favors Islam and the

Muslims.

The funerals were distinguished with quality and quantity in

comparison with the other deceased ulama, who had been escorted before

this man, although among them were some ulama, who had resided in

najaf and had the general authority of taqlid.

Book Introduction. 85

He was buried in one of the rooms in the holy shrine of imam

ali(p.b.u.h) on Wednesday, the first of January, 1958/ the tenth of jumada

ath-thaniyya, 1377 a. H. with crying and moaning.

The crowds of people cried and sighed bitterly over the great loss of

this great man.

About Book All-nass wel ijtihad is last and great writing of allameh and mijtahad

sayyid Abdul Husayn Sharafdden. When comparing between “nass” and

“ijtihad” mentioned in the title of the book, we understand that the author

has meant by ijtihad here its spatial meaning, which is trying one‟s

opinion to derive the legal verdict with ignoring the “nass” that contradicts

the verdict.

As for these evidence that have been mention repeatedly in some

definitions of ijtihad in its general meaning is “the whole verdicts” and in

jurisprudents of the Shia have added to them “reason “while their Sunni

brother have added “analogy” and perhaps some of them have added

approval, benefits and others.

This book is an excellent study on doings, judgments and fatwas

done by some of the great companions at the time of the prophet (p.b.u.h)

and after him. These doings, judgments and fatwas had contradicted the

clear texts of the book and the they had know well that their doings were

against the book and the sunna. If these doings had not been justified by

some scholars and if the doers had not been considered as challenge and

not ijtihad. Some other doings were clear in their contradiction to the texts

of the Quran and the sunna but they were different from the previous ones

because the doers had done them while unknowing of the divine texts and

when they were warned of their mistakes, they gave up and repented.

These kinds of doings for the legal evidences and when they failed to find

any, they gave fatwas according to their own opinions.

And since these doings, fatwas and judgments, which this book has

discussed here, had been done extendedly and without paying any

86. Safinah, No. 13

attention to the legal texts or without trying to look for the legal texts

especially the aware people of these texts were close to the doers, although

the doers themselves were aware of texts, so they would be blamed and

responsible for these doings.

The third kind of these doing were considered as ijtihad on the

meaning of the texts and then choosing what contradicted the real

intention of the texts which normally came to mind and could be

understood by all people. This kind of ijtihad annulled the apparent

meaning of the text and chose another instead. The common thing

between these fatwas and verdicts has been showed by the author of this

book in two words, which they are the title of the book;” an- nass wel-

ijtihad “for all these doings belonged to personal ijtihad and opinion

although there wrecker divine texts, that could be obtained easily,

contradicting those doing and fatwas.

The book has wonderful historical chapters discussing these fatwas

and shedding lights on them to make them clear or to explain the view of

the author in criticizing them. The author has distinguished these historical

events from the researches of the book by putting them in independent

chapters.

The style of the author in his researches depends on showing the

events in a historical point of view after taking them from the most

reliable sources. Then he analyzes the event in a pure objective manner

with showing the opinions of the people of those events if they have had

options mentioned by the historians or showing the opinions of the later

scholars who have justified the faults of those people. After that he gives

his opinion after discussing all the views about the event in an accurate

scientific discussion.

One glance at any of the important matters discussed in the book

makes you feel how great efforts the author has made in getting these

matters from their sources in the books of history and hadith or the wide

intellectual power that the author has given to these matters which shows

the great knowledge and the scientific abilities he has which are seldom

available among the writers of this generation.

Book Introduction. 87

As for the style of the book, it is not different from the style of the

author in most of his books; brightness, genuineness, easiness besides

giving the events what they deserve whether in brief or in details. We can

say about these researches that they express the power of the great souls in

challenging the heavy burden that time puts on their shoulders for the

author has written this book while he was about eighty-five years old. He

has put in it the extract of his experiences of more than half a century

which he has spent in studying, researching and inquiring. This book is the

most recent work that has been written by the author's honored pen and we

do not say that it is the last one. May Allah make him live more and more

to produce such great books and useful researches.

Questions and Answers Religious beliefs, foundation of ethics

MUHAMMAD BAQIR MOSAVI HAMEDANI

Question 1: what is the foundation of our beliefs?

Question 2: how can ethics lead people of different schools

of beliefs to the truth?

Question 3: can ethics be regarded as a base? And can

economical issues be based upon it?

Answer: the only true definition for ethics should come from belief.

If someone believes in the originality of natural disposition, then he counts

his natural disposition the only criterion to evaluate values; each behavior

which suppresses his natural disposition is not approvable and each

behavior confirming his natural disposition is approvable. In this school of

belief, ethics is a vague unreliable issue.

Nietzsche says that you should want yourself, worship yourself, and

leave the weak ones to die. … Supreme man is the one … knows himself

as a God and destroys whatever against its being God, who is not afraid of

danger, nor consciences.

According to this, we can infer the answer of second question. The

only 100 percent true way of life should be based on logical reasons; the

Questions and Answers. 89

reasons which are based upon sound philosophical and religious school of

thoughts.

To distinguish a good school of thought from different schools, the

first step is to submit the basis of its belief to the logic. If logic rejects

them, there would be no reason to evaluate its ethical or economical

aspects even if in a glance we find its ethics or economical aspects true. If

we submit it to the logic and it finds it true, even if we find one of its

aspects questionable or unapprovable in its surface, we should accept that

school of thought.

If we are going to choose between a school of thought which is vague

in its foundation - though it has some approvable appearance - and the

other one - which enjoys clear and firm foundation approvable in term of

fitrat but some questionable aspects - a sound mind will choose the second

one; though he couldn‟t understand the reasons of these unclear aspects.

When we face a discrepancy between ethical issues to evaluate them, we

should refer to religion (shar‟ee).

Briefly, in the response of second question, we can say the part of

ethics which is understandable and it is rooted in our nature can help us to

choose a school of thought amongst others. Also ethics - being a

foundation for our practices, is not the base of religious beliefs. In this

way, ethics can be accounted as a reliable foundation if it is found on the

firm base; it means it should be found on the 100 percent impeccable base

otherwise it can not be regarded as a sound reliable criteria to evaluate a

school of thought upon.

***

In response to the third question: it is very true that ethics has

undeniable impact on people‟s behavior

“Indeed, surely the human is very insolent, that he sees himself

sufficed." “But when he tests him by restricting his provision, he says:

'my lord has humiliated me." (The holy Quran; 6,47/ 89,16)

90. Safinah, No. 13

Islam wants to train people in the way that if all wealth and asset of

this world welcome him or misfortunes comes to him and all things even

his family hates him, his heart remains calm and strong.

Holy Quran says,

"No affliction can befall either the earth, or yourself, except that

it is (written) in a book before we created it. That is easy for Allah; so

that you will not be saddened for whatever does not come to you, nor

be overjoyed in what has come to you. Allah does not love those who

are proud and boastful" (the holy Quran; 22, 23)

World Islamic Network HUSEIN ESHGHI

An introduction to Islamic network

This network located in India and has live TV, useful for Far

East and Middle East countries.

World Islamic network is a non-profit organization with great

ambition to serve the community, with growing demand and pressure on

volunteers to continue their work.

Aims and objectives

• To propagate Islam in the light of teachings of Ahlul-Bayt (p.b.u.h)

• To introduce Islam to the world using all available technologies.

• To print Islamic books in English and Hindi and distribute them

free of charge.

• To make CD's and DVD‟s of Islamic lectures based on logic and

proper references.

• To promote brotherhood and unity amongst Muslim Ummah.

• To remove misconception about Islam.

• To encourage the constructive role of youth in the progress of

society.

92. Safinah, No. 13

• To start an Islamic satellite TV channel based on teachings of

Ahlul-Bayt (p.b.u.h.)

• To form a panel of Islamic educated people who can give befitting

replies to misinformation and false propaganda against Islam, especially in

the print media.

Miscellaneous activities of win

Win participated in the national book fair

Win has participated in the national books exhibition held in January

2004 for a fortnight in Mumbai. Good response was received from visitors

and also win participated in the national books exhibition 2005, held at

bandra kurla complex. Visitors were browsing from the vast collection of

Islamic books.

Win in print media

Muslims to observed Friday prayer as anti terrorism day.

Display of books and DVD‟s at win sales counter

Display books at win sales counter, largest and the finest

collection of DVD‟s and mp3 CD's in India.

Career counseling seminar

A session on career options available by Professor Aarti Gandhi and

business ethics in Islam by Dr. Shabeeb Rizvi, so on and so forth.

Win academy

Coaching classes for students viii, ix & x

World Islamic network (win) - world Islamic network (win) a

premiere organization in the field of Islamic studies launched win

academy in the academic year 2002-03.

World Islamic Network. 93

We have a team of dedicated and experienced teachers. The sole aim

of this venture is to provide top class education to students of all

communities at affordable fees. The academy firmly believes in playing

the triple role of friends, philosopher and guide to the students who face

the challenging task of securing excellent results at the board exam.

World Islamic network™

Office and studio

67/69, hazrat abbas (a. S. ) street,

Dongri, mumbai 400 009 (india)

Tel. : +(91-22) 2343 3540 • 2343 4304 • 2345 4676

Fax: +(9l-22) 2374 5144

Email: winislam@gmail. Com /

Website: www. Winislam. Com

Www. Winbookshop. Com

Www. Winmajlis. Com

And in the win site there are popular shows, lectures, nohey, majalis,

dua's and ziarat, azaan and namaz which are useful for audiences and

internet users.

94. Safinah, No. 13

In the Name of Allah, the most Beneficent, the most Merciful

Praise be to Allah, the Lord of the worlds. And blessings of Allah and

peace be on our Chief Muhammad, His Prophet, and on his children. O my

Allah! (All) praise is for Thee for that which Thou decided upon and

resolved in the matter of Thy friends, whom Thou purified for Thyself and

Thy religion. When wisdom and high rank from Thee, prostrated

themselves in adoration before them (from the Bountiful Preserving Lord),

for whom neither there was any decreased, nor dispersion thereafter,

then Thou stipulated for them piety and righteousness. While they were in

this mean and crooked world, free from its pomp, vanity and false

enjoyments, Thy overreaching authority made known their identity; and

equipped them with sincerity and perfection stood surety for them and

communicated intimately with them, sent the news of their auspicious

arrival in advance, and praised them in clear terms for the benefit of one

and all.

Fell down on the ground in prostration Thy Angels before them, Thou

chose them to reveal Thy Words, gave them Thy wisdom as a gift, set

them up as the (only) medium to reach Thee, the only means to the

eternal land of peace and happiness. One dwelled in Paradise until Thou

sent him on (as the first Prophet).

One was made to cruise the "Ark", and had been rescued, and kept safe

from destruction through Thy mercy.

One was chosen and prepared for Thy Mission, as (Thy) Friend, (who)

made a request to Thee for a good report in (his) later generations, so

Thou approved and complied with, exalted them and gave them

authority.

World Islamic Network. 95

One was spoken directly through the Tree, his brother was appointed his

successor and helper. One was brought in without a father, was given

clear proofs, and was supported with the Holy Spirit.

For each Thou prescribed a Divine law, and set up a traced out path, each

was appointed a guardian-executor, (and each) fulfilled the duty after

being kept safe and protected, in the term of establishing Thy religion, a

witness and argument over Thy servants (mankind), Lest the truth

staggered from its firm stand and foundation, and the falsehood

conquered the hearts of the people, and might not say a single man: "If

only Thou had sent a Messenger unto us as a Warner, to show us the path

of wisdom and guidance, so that we might have followed Thy revelations

before we were (thus) humbled and disgraced!" Then Thou made plans to

bring out the wonderful advent of Muhammad, (Send blessing on him and

on his children).